Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adultery_n	husband_n	wife_n	1,526	5	7.7220	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

to the Priesthood which went to Levi. Possesse your vessels saith the Apostle in 〈◊〉 and honour Now the honour we are to give to them of our own flesh is that we do not approach or come neer them Other reasons 〈◊〉 are 1. The neernesse of education of those that are our 〈◊〉 or joyned in consanguinity with us is such that it would prove a great 〈◊〉 of 〈◊〉 and a great occasion of this sin if such marriages were allowed with those that usually live together in the same house as parents and children brothers and sisters c. usually do 2. Because not onely a family within it self but also one family with another should have friendship and 〈◊〉 which is most especially procured by marriage Now if 〈◊〉 should be made within the same family every house would be a common-wealth within it self whereas by marriages abroad there is unity and familiarity contracted between one family and another It is true the consideration of Adams children who could marry with no other makes 〈◊〉 〈◊〉 to decide how far that consanguinity or 〈◊〉 extends wherein marriage is prohibited yet this is agreed upon by all that in the right line it was never permitted nor allowed in any case as for the collateral it may be said as before of 〈◊〉 and divorces they were winked at for a time but never allowed as 〈◊〉 God saith that for this sin of incest or marrying within the degrees prohibited the 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 the 〈◊〉 because of such 〈◊〉 〈◊〉 was punished for 〈◊〉 as we shewed before and for the 〈◊〉 〈◊〉 〈◊〉 stood to it and 〈◊〉 in the quarrel that Herod 〈…〉 wife And the Apostle saith that one should have his fathers wife was a fornication not 〈◊〉 named among the Gentiles And the Prophet saith that a 〈◊〉 and his father 〈◊〉 go in to one maid is a 〈◊〉 to the holy name of God and that he will not spare them So though for necessity it were tolerated in the beginning yet of it self it is unlawful 2. Come 〈◊〉 to those that 〈◊〉 strangers and not allyed 〈◊〉 us and they are either 1. married 〈◊〉 or free and 〈◊〉 1. If married or 〈◊〉 which is all one it is adultery and forbidden by the law and punished with the death of both parties God is pleased continually to liken 〈◊〉 to this 〈◊〉 of adultery 〈◊〉 there is 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 himself against and under this name all kinde of pollution or uncleanness is contained that so the hainousnesse of this sin may be the more discovered And though the politick Laws of men have not made it so yet by the judgement of many Divines it is capital And good reason it should be so For it is the perverting of the whole estate of those two Families whereof the parties delinquent are members If it be not known which God seldom suffers to be kept secret for though he deal otherwise in other crimes yet here he stayes not for a legal accusation but gives the reins to the jealous man to put the womanto her purgation though he cannot directly accuse her then if it be kept close and the fault be in the woman there is a 〈◊〉 thest committed for the man nourisheth and bringeth up a childe that is not his and layeth up inheritance for it to the great wrong and prejudice of his other children If it be known to the parties then God giveth this sin a plain 〈◊〉 by taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection both from the children to the parents contra from the parents to the children Besides this such children shall not take deep root they shall be rooted out at the last as appears by Augustus's dealing with his Bastards Medea with her issue by Absoloms and Adonijahs fall It fared so between 〈◊〉 and his brethren there was no natural affection between them In which soever of them the fault be there is a sin against the rest of the children yea and a sin against one that is not namely against him that is to be begotten for he shall be born a Bastard and consequently such an one as shall not be accounted or reputed one of the congregation of the Lord to the tenth generation It is also against the state of the Common-wealth for it polluteth the Land so that it will spue out the inhabitants and the Land cannot be quit of pollution without bloodshed And therefore it is certain that if adultery be not punished it makes way for the ruine of the Land rather then other things committed against the publick state as Murders Poysonings c. the fruits of this sin which yet were punished with death by the Lex Iulia the ground of which Law is because the adulteresse living with the lawful wife hath opportunity to mingle poyson with her meats and therefore every Common-wealth hath cause to make it capital David after adultery fals to murther and Herodias because John Baptist reprehended it could not abide him and never left till he had got his head off Whereas a good wife is a possession above pearls the heart of her Husband may safely trust in her as the Wise man saith Besides this two mischiefs more attend this crime 1. Incest where the fault is kept close for by this means those that marry not knowing how they are allied nor who is of their race or lineage it fals out that sometimes they may joyn themselves with those they are near unto and so commit incest 2. Frequent divorces or separations when one party knows or suspects the incontinency of the other from whence hatred and debate usually arise and it is plain by the whole course of prophane Histories that the greatest Wars both foraign and domestick in many Nations have from hence had their original because there commonly followeth an extream hatred of each other upon this occasion as Ammou hated Tamar exceedingly so that his hatred after he had knowledge of her was greater then his love was to her before To this we may adde the breach of the ninth Commandement Persidiam unfaithfulnesse and of the third Perjurium perjury For at the solemnization of mariage there 〈◊〉 a mutual and solemn Oath and vow unto God in the presence of the Congregation to keep the mariage-bed undefiled Besides God by the Apostle tels us that this sin shall darken the understanding of the wise and make them foolish which effect we see it wrought in Solomon and the Prophet tels us that Aufert cor it takes away the heart of the strong as it did in Sampson By all which we see that this vice is prejudicial to the Common-wealth for the curse of God for it is not onely against the parties offending but upon the Common-wealth too God saith They shall commit adultery but shall not increase and where there is defect of men to till the ground there must needs be barrennesse

the fig-leaves were sowed together The cause is that after they had sinned the inferiour parts as the appetite grew to be irregular and unruly Whereupon as the Apostle speaks the devil takes occasion to tempt to 〈◊〉 and therefore he advises that to avoyd fornication every man have his own wife and every woman her own husband that so they may have Thorum immaculatum the bed undefiled This Solomon calls the avoyding of a strange woman which he accounts a special part of wisdom and so this end includes that duty of fidelity which the one owes to the other for unlesse fornication be avoyded there can be no mutual fidelity Therefore the Apostle saith that the one of the married persons hath not power over their own body but the other the third end then of this Nuptiae is to avoyd fornication So that the three general ends of this duty are first Mutuum auxilium mutual help denoted by conjugium secondly Proles yssue signified by Matrimonium thirdly The avoyding of 〈◊〉 implied in Nuptiae which includes fides 〈◊〉 to each other specified by Nuptiae This for the general ends Now for the particular duties of man and wife 1. Now for the particular duties the first duty of the husband to the wife is expressed in these word by Saint Peter to live with her according to knowledge he must know how to govern her Because as we see in the case of the first wife she was beguiled by the serpent and seduced her husband therefore in the sixteenth verse of that chapter God told her that her desire should be subject to her husband and that he should have the government and rule over her therefore she must never follow her own will hereafter but must be subiect to her husband His duty therefore is to govern her yet so that he must 〈◊〉 with her being the weaker vessel and not to be bitter to her as being heire with him of the grace of life that their prayers be not hindred and that thereby he may enjoy his own peace for who would trouble his own flesh That he may rule and govern he must be able to instruct her for when the Apostle saith that if the wives would learn any thing let them ask their husbands at home it is to be taken for granted that they must be able to teach them lest such as creep into houses and beguile silly women 2 Tim. 3. 6. Intrap the wife And if she shall be carried away with blinde zeale or affection or otherwise go astray he must be able by wise exhortations to rectify her We have an example for this of Elkanah when Hannah his wife murmured and took on for her barrennes he pacified her with this wise speech Am not I better to thee then ten sons withal he must so strengthen himself that he be not seduced as Adam was by Eve nor be too credulous of her reports as Potiphar was when he put Joseph in prison upon a false accusation of his wife nor omit any necessary duty required by God though she be offended at it as Zipporah the wife of Moses was at the 〈◊〉 of her son Nor hearken to her in a bad cause as 〈◊〉 did to Jezebel Or if she be like 〈◊〉 that scoffed at David for his zeal in dancing before the 〈◊〉 of God he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes And as in the first place government with knowledge is required in the 〈◊〉 so submission consequently belongeth to the wife not to stand upon her own wil or wit but to submit her self to her husband For seeing by her own confession she was not wife enough to resist the serpent but was first in the transgression therefore justly was it laid upon her that she should not stand upon her own will hereafter but should be subject to her husband and be governed and advised by him This the Apostle Saint Peter calls subjection and Saint Paul submission which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord and in the same chapter he calls it fear let the wife fear or reverence her husband which shews that as he hath the government so he hath power and authority which she must fear and this Saint Peter vrgeth by the example of Sarah who obeyed Abraham and called him Lord. And this reason is given because as God is head of Christ and Christ the head of the man so man is the head of the wife Whereupon Saint Augustine saith that as the sense of seeing is by the head so a woman ought to seeby her husband who is her head yet withal he is to remember that as she was not taken out of his head because she must not be above him as his master so neither out of his feet because she is not to be his servant but out of his side a latere that she might be semper illi a latere as his fellow and companion almost his equal The Heathen king Ahasuerus and his counsellers saw this duty of wives by the light of nature when for 〈◊〉 disobedience they decreed that she should be put from her royal estate and see the kings face no more and that her 〈◊〉 should be given to another and that no woman should presume to do the like al this should be published by a royal decree and that every man should beare rule in his own house c. This for the first duty 2. The second duty though it concur with the general affection of love and be in effect nothing else yet it hath a peculiar respect whereby it differeth from all other love and therfore is to be specially mentioned It is described in Gen. by three things 1. That this conjugal love must make one abandon and leave those to whom he is most bound or which are otherwise most neer and dear to him viz comparatively for this cause shall a man leave father and mother 2. That as they must leave all others so they must constantly cleave and adhere to one another as is expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aahasit conglutinatus est to cleave or be glued together 3. This adhering must be such a neare union as makes them one yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of two so that the love and affection appropriate to this conjunction must exceed all other In all love there is a kinde of union but all other union must give way to this none so neer as this Neither must this love be onley carnal and outward of which Solomon speaks Rejoyce with the wife of thy youth let her be as the loving hind and pleasant Roe let her breasts satisfie thee at all times and be thou ever ravisht with her love but also spiritual according to the Apostles rule to love her as Christ loved the Church whose love as it resembled

thou know not the end For many have repented of going to Law when they have come to the end Abigail when David was angry with Nabal used this very argument to stop his fury My Lord will never 〈◊〉 himself that he hath not shed blood causelesly 〈◊〉 a man sometimes bear injury and refrain from evil words he shall never repent of it or unwish it if not he may often repent it For the sixth rule the procuring of this Commandment to be kept by others we have it commended both in the negative and in the affirmative For the negative Moses seeing two of his brethren Hebrews strive he endeavoured to hinder their contending and for the affirmative our Saviour pronounces a blessing to all that make peace with others Blessed are the peace-makers for they shall be called the children 〈◊〉 God THE EXPOSITION OF THE Seventh Commandement Thou shalt not commit Adultery CHAP. I. The scope and order of this Commandment Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to 〈◊〉 another Rules for those that are to marry Duties of those that are married general and special THE scope of this Commandment is to preserve Chastity and to hinder all kinde of pollution and uncleannesse The order of ranking this Precept in this place is this The former Commandment provided for a mans self this for the neerest and dearest thing to himself next to body and life in respect that man and wife are by Marriage united and made one body Erunt duo in carne una they two shall be one flesh saith God Before we come to treat of the sin prohibited by this Commandment we will take a view of one chief cause upon which this prohibition is grounded which is Marriage 1. And first of the thing it self Conjugium or Matrimonium what it is Wedlock or Matrimony is a Covenant and conjunction of Man and Woman taken and agreed on with mutual consent for the propagation of mankinde and the mutual good of both instituted in the beginning by God himself in Paradise between Adam and Eve in their innocency God onely being the Maker of it as both Father and Priest in the Marriage before the Congregation of Angels This may be easily gathered out of the story which contains a prophecy a gratulation a consent in Adam and Eve and a law for the future 1. The prophecy Adam first speaks illative by inference de 〈◊〉 This is now bone of my bone c. He had been asleep when the rib was taken from him and yet could tell that the woman which was not before was taken out of him as perfectly as if he had been awake at the Anatomy And secondly de futuro for the time to come that a man to cleave to his wife should leave father and mother This should be the practise of posterity for he had neither father nor mother and therefore could not speak it of himself 2. His gratulation Leah being fruitful after a long barrennesse saith Now will I praise the Lord. So Adam seems to say God brought to me so many thousands of creatures I awake and rightly understanding all yet found I no helper like or meet for me but they were all either brutish dumb hairy or the like But now at this time God hath brought me one that is bone of my bone and flesh of my flesh and though sleeping yet I have found one meet and like so like as almost the same with me 3. His consent which though it be tacite in Eve yet he expresseth it by acknowledging This is now bone of my bone and will hereafter be flesh of my flesh 4. In the words Erunt they two shall be one flesh there is an 〈◊〉 or statute in Heaven and earth touching mariage and therefore not to to be repealed Prima 〈◊〉 perpetua regula The first institution shall be a perpetual rule when God by Adam spake there he spake to posterity be it therefore enacted that from henceforth Erunt c. And this sheweth it to be juris divini 2. The next is that mariage is an honourable estate not onely tolerable allowable or commendable but honorable and so it was ever reputed in all ages by all persons we see that Christ honoured it with his own presence and his first miracle Neither is it in aliquibus sic in aliis non honorable in some and not so in others For not 〈◊〉 the Patriarchs Priests and Prophets under the law were married but under the Gospel Elders and Priests were married So were Apostles and Bishops 3. The causes or reasons why mariage was instituted are generally or principally two 1. First the 〈◊〉 and propagation of mankinde 2. That mans life might be more comfortable and delightful to him but these causes may more especially be enlarged to three 1. God in the beginning said It is not good that man should be alone I will make a help meet for him The first cause therfore was the benefit and commodity of man For God thought that Adam could not live pleasantly and well unlesse he gave him a wife And therefore a wife is not to be accounted a necessary evil as some phrase it but as a help Whosoever then hath not nor ever had wife or children is ignorant of a double blessing And this the very heathen did acknowledge He that wants a wife is in as ill case as he that wants a hand an arme a foot or an eye But besides the blessing by procreation 〈◊〉 children this cohabitat on or living in society with a wife is most profitable and comfortable Her company gives a man refreshment after labour and maketh him to forget sorrow and 〈◊〉 Nothing so greivous nothing so burthensome but a man and wife living lovingly together can well overcome it 2. The second cause why matrimony was instituted was the procreation of children and education of them in the feare of God That there might be semen sanctum a holy seed That there might be a 〈◊〉 of propagating by succession the Church of God It was Gods care in the creation when he blessed Adam and Eve with 〈◊〉 multiplicamini be fruitful and multiply and 〈◊〉 the earth Thelike care he had at the re-creation upon the general deluge with the same benediction 3. The third cause was to avoid fornication Let every man for that cause saith Saint Paul have his own wife and let every woman have her own husband To keep the bed 〈◊〉 And it is better to marry then 〈◊〉 as he saith elsewhere Therefore marriage is not to be accounted either a sinne or an act of uncleannes but rather concubitus cumpropria 〈◊〉 est castitas lawful mariage is chastity If thou takest a wife saith Saint Paul thou sinnest not and if a virgin marry shee sinneth not

was a great part of our Saviours sufferings they had their fill in scorning him first the servants then 〈◊〉 then 〈◊〉 after him his souldiers then the High priests and all that went 〈◊〉 as we may read in the history of the Gospel and 〈◊〉 much for signes of anger in the countenance and tongue 3. After this in the third place as was shewen before comes 〈◊〉 〈◊〉 the murther of the hand whereby the life or limmes of another are taken away wherein if many joyne it is a 〈◊〉 and such are called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumults in the common-wealth which if they proceed further are cald by 〈◊〉 seditions or rebellions whereby the civil body is 〈◊〉 and not onely that but the body of Christ the Church is also thereby 〈◊〉 and torne in pieces CHAP. VII Of the 〈◊〉 against anger How to prevent 〈◊〉 in others How in our selves Anger must be 1. Just in regard of the 〈◊〉 2. 〈◊〉 for the 〈◊〉 3. We must labour for gravity 4. For love without 〈◊〉 The vertues opposite to 〈◊〉 anger 1. 〈◊〉 2. Charity In the first there is 1. The 〈◊〉 against anger which consists in three things 2. The remedy in three 〈◊〉 How charity prevents anger The fruit of charity 〈◊〉 1. To the dead by 〈◊〉 〈◊〉 〈◊〉 To the living And that first generally to all Secondly specially to the faithful Thirdly 〈◊〉 the poor by works of mercy Fourthly 〈◊〉 to our 〈◊〉 We come now to the meanes against anger TO prevent anger in others we must forbeare irritation or provocation Solemon speaks of some that will 〈◊〉 and be angry when no cause is given whom he condemnes and on the other side there are other to be condemned that give cause by irritating and provoking others as 〈◊〉 one of 〈◊〉 wives 〈◊〉 〈◊〉 when they went up yearly to the house of the Lord and 〈◊〉 her with her 〈◊〉 whereby she continually 〈◊〉 her foul the wise man saith that as churning 〈◊〉 forth butter so is provocation the ordinary meanes of wrath Therefore he condemnes such as do 〈◊〉 〈◊〉 im bitter the spirit of any We see by the example of 〈◊〉 the meekest man on earth 〈◊〉 it will work They 〈◊〉 him so that 〈◊〉 〈◊〉 〈◊〉 with his lips take away provocations and anger will 〈◊〉 The badge of an 〈◊〉 man is 〈◊〉 〈◊〉 to stir up or provoke men to strife as we may see in diverse places of the proverbs 1. To prevent unjust anger in our selves there are divers 〈◊〉 to be laboured for 1. Just anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation or anger 〈◊〉 on a just cause for onely unjust anger is here condemned just anger is a vertue commanded Beangry saith the Apostle and sin not so that there is a lawful anger 〈◊〉 it be without sinne as in a superiour towards those that are under him and deserve punishment there may be magnus 〈◊〉 〈◊〉 as Solomon speaks which is a fruit of justice Our Saviour forbids anger 〈◊〉 when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause for otherwise when there was cause he calls his disciples after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools and the Apostle calls them 〈◊〉 〈◊〉 foolish 〈◊〉 and the fathers upon Luke 10. 40. say of those 〈◊〉 those many things that 〈◊〉 was troubled withal this was one the untowardnes of the servants of the house 2. As our anger must be just in respect of the cause so for the measure it must be moderated that it 〈◊〉 not when there is just cause and to this end that vertue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is requisite for it moderates anger both towards those that are under us and all others we converse with so that al are the better for it It beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humblenes of minde therefore the Apostle begins with humblenes and when he exhorts to meeknes he 〈◊〉 humblenes before it with all 〈◊〉 and 〈◊〉 and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of minde 〈◊〉 c. These vertues and others of like nature he frequently exhorts to and where he mentions one of them he lightly sets down all the rest which belong to this commandment as we may see by inspection of the places 3. A third vertue is gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle exhorts to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things are grave or venerable This is a special vertue and therefore he puts in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are venerable and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are just pure or lovely c But of this more hereafter because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue specially belonging to the last commandment 4. A fourth vertue is mentioned by Saint James when he tells us that the wisdom which is from above is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie and by saint Paul when he saith let love be without dissimulation our love must not have a shew of love zeale c. and be frozen in effect as Absoloms courtesie which was not hearty but affected and that of the Pharisees to Christ who made a fair shew and calld him Rabbi and said that he was a man sent from God and taught the truth without respect of persons but all this was affected and hypocritical so had 〈◊〉 so had 〈◊〉 so had the devil take them together their 〈◊〉 the devil told the woman very honestly he was sorry God had dealt so hardly with them as to forbid them the tree of knowledge c. As if he had been greatly moved with their condition but it was affected and when this affecting is saith Solomon he will meet you early in the morning and salute and blesse you but I had as leive saith he he should curse me And thus much for unjust wrath and the means against it Besides these there are two other vertues opposite to unjust wrath 1. Innocency 2. Charity 1. Innocency takes order that we hurt no body And 2. Charity takes order to do them all the good we can both for soul and body The first hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preservative or the 〈◊〉 and the sanative or the medicine The first consists in three things 1. In Avoyding of offences endeavouring to have peace with all men as much as in us lies and not to think evil or carry our selves unseemly towards any as the Apostle exhorts 2. Not onely this but also in looking back and when any evil is done to us to take it in the best sence The Apostle speaks of a good and right interpretation of things as they are meant we must beleeve well interpret all in the best and so leave no place for suspicion

to admonish the Israelites to refrain from this sin because it defiled the land and would be a cause that they should be 〈◊〉 out of it Lastly S. 〈◊〉 tells us that Sodom and Gomorrah and the cities about them for giving themselves over to fornication and going after strange flesh were set forth for an example suffering the vengeance of eternal fire 4. For the particular good of private persons and that two wayes 1. That every one may enjoy that whereof he is Proprietary and chief Lord and that wholly to himself And this is occulta lex 〈◊〉 the secret law of nature Therefore if another partake or share with him or be but suspected so to do it drives him into jealousie which the Wise man calls the rage of a man and he accounts it such an injury as cannot be satisfied with any ransom 2. That his name may be perpetuated by legitimate children of his own We see that God would have no bastard enter into his congregation And by this also a man preserves the chastity of his wife And these four are the ends Now for the affection it self and ground of the Commandment as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat in the other Commandment so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence that this dealeth withall not that every concupiscence is evil for the Apostle tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil concupiscence to intimate that there is some Concupiscence or desire which is not evil And in another place he willeth us not to have providence and care of the flesh to fulfil the lusts of it implying that there is a lawful care of the flesh to be had so that the lusts of it be not fulfilled More plainly there is in man as in all other creatures a desire first to preserve himself in 〈◊〉 and secondly in specie And therefore in respect that these are most necessary it pleased God to 〈◊〉 a bait for both that men might be allured to them for as there is a pleasure in eating and drinking for the one so is there for the other in the act of generation And there is a rule in maxime 〈◊〉 maxima 〈◊〉 as maxime allicit in things most necessary the greatest pleasure allureth most And another quod maxime allicit maxime corrumpit that which allureth most corrupts most And the reason is quia appetitus tendit ultra modum the appetite exceeds the due measure For we perswade our selves that if the doing of it once be good the doing of it often will be better and so we come at last to do it too much because the appetite knows not what is enough and so it falleth into corrupt custom For the course of our nature is when it avoids any evil it avoideth it so vehemently that sometime if there be any good with it it putteth out the good too and if 〈◊〉 desire any good it desireth the evil too that sticketh to it Therefore moderation and temperance is to be used for vertue stands in medio between two 〈◊〉 yet temperance is magis in 〈◊〉 more in the want then in the excesse as 〈◊〉 is mag is in 〈◊〉 more in the excesse then in the want This Concupiscence of the flesh as it is in us so it is in beasts and therefore it hath the lowest place and is as Plato saith alligata ventri tyed to the belly as a man would 〈◊〉 a horse or an asse to the manger Now being thus in the lowest place yet being of necessary use the rule is In maxime necessariis 〈◊〉 est maxime necessarius in things necessary order is most necessary and this order is that the lower desires should not take up a man wholly when the lower is most vehement the higher is most hindered but the lower faculties are to give place to the superiour and not to take up the whole man Chrysostome saith Dedit Deus corpus 〈◊〉 〈◊〉 illud in 〈◊〉 〈◊〉 non dedit animam corpori ut illam in terram deprimeret God gave the body to the soul to lift it up to the 〈◊〉 of heaven and heavenly things and not the soul to the body to presse it down to the earth Therefore Gods intent was that as we may have a lawful Concupiscence for the maintenance of our life and for propagation so we should use them no further then this necessity requires And this Concupiscence hath its purity Now that is called purum pure that hath 〈◊〉 alieni admixtum no mixture of any thing with it But because in this life there will be some mixture as the Prophet tells them their wine was mixt with water we must be careful that the mixture be not disproportionable as to have but a drop of wine in a vessel of water The Prophet saith that there was a time when man was in honor but certainly he is now so degenerate from that he was that he hath lost his understanding and is become like to the beasts that perish for he serveth his lust riches and pleasures For this cause it is that another Prophet saith of the people of his time that they were 〈◊〉 addicted to this evil concupiscence of the flesh that they were like 〈◊〉 admissariis to fed horses every one neighed after his neighbours wife Therefore as the Apostle speaks of the Law in general so we may of this Commandment that it is Poedagogus our School-master to instruct us that how sweet 〈◊〉 stoln waters are yet the end of them is bitter and deadly And that we should not use our liberty for an occasion to the flesh like brute beasts but as knowing that we were created for greater things and that we should have our mindes lifted up to overrule our bodies and not use our liberty as if we had no rule to walk by Having spoken of the ground of this commandment we come now to the fountain from whence this sin arises and then we shall speak of the means or occasions that draw us to it 1. For the first the Apostle reckons up the fruits of the flesh Gal. 5. 19. Adultery fornication uncle annesse 〈◊〉 c. which our Saviour saith proceed from the heart where they be considered either as they are ipsum venenum the very poison of our nature which the Apostle calls Concupiscentia carnis the lust of the flesh or 〈◊〉 suppuratio an inward festering of this desire an inward boyling of the pot with the scum in it as the Prophet calls it 2. The means that draw us to this sin 1. The first is subactum solum when we make our selves meet and apt ground to receive this vice The Physitians call it 〈◊〉 when a man is disposed by evil humours tending to diseases as those that are Plethorique have their bodies still fed with some bad humour Now this humour of wicked lust is fed by two means 1 Pergulam By intemperance