Process and Suiâ—â— at Law what by private quarrels contentions animosities what througâ— hatred envy and ill-will what by slanders detraction and defamation what by fraud and deceit what by rapine and violence what by murthers poysoning and other evil practises he is incessantly molesting and doing him prejudice sad experiences whereof appear every day iâ— the world not to speak of more publick mischiefs and calamities which happen and are originally hatch'd by Self-love of which in due place But for private wrong and injury done to our Neighbour through Self-love that one example which is mentioned in the third Book of Kings Chap 21. v. 7 8 9 c. may well serve instead of many It is that of Achab and Jezabel wickedly plotting and procuring the death of Just Naboth for no other reason but because he would not part with the Inâ—eritance of his Fathers for to make Achab a garden of pleasure What â—orrid mischiefs were caused by the â—elf-love of David in the matter of Bathsabee and Vrias first defiling â—he Wife and then commanding the â—eath of the Husband as we read Reg. Ch. 11. In fine all other murthers slaughers and violences of that nature â—hich are daily committed do they â—roceed have they any other spring â—r root than the inordinateness of his passion of Self-love All conâ—entions in Courts of Justice all â—leadings and debates in Parliament â—hey have no other original ground â—ut Self-love All the Wars that are â—etwixt Kings and Princes and which are the great and almost perâ—etual plague and scourge of Chriâ—endome whence come they but â—â—om Self-love The same is to be â—id of all Domestick contentions â—nd discords their original source is Self-love so that in a word we may safely conclude of this vice that it is the common Fountain even of all the evils in the world that are committed against our Neighbour Neither need I to spend time any further to particularize or prove as it were by retail this most certain truth it being so evident in the gross beside to mention or go thorough with all particulars that might be alledged in proof would be a work of no end a mans whole life might be imployed therein And truly which of those two Philosophers I should wish to be revived whether Democritus that laught at all things or Heraclitus that wept for all things I cannot easily resolve The World affords matter enough for the exercise of both humours But till we can mend things that are amiss by over-much vexing at them I think 't is best to make as light as we can of the evils we cannot help or hinder With as equal therefore and unmov'd affections as I can I look upon the various proceedings of men and observe â—he vanities and follies of those who â—re wholly addicted to pleasures and of those who with like eagerness pursue their profits and interests of gain and see how vehemently and â—niversally the Spirit of Self-love agitates and works in them all how â—estless they are to put their proper will and sensuality in execution and â—ow solicitous till they have obtain'd â—heir desire which may be obtain'd â—ut can never satisfie their wills may be fulfilled but their minds are â—ever the more at rest Seneca lib. 1. de Tranquilitate â—itae takes part with Democritus â—nd maintains that he had more reaâ—â—n to laugh at the state of the â—orld or humane affairs considerâ—â—g the great vanity and folly that is â— them than Heraclitus had to deâ—ore them with his tears and the â—â—ief reason he gives for his Opinion is that as there is no ground or cause in reason to cry to be sad angry or any way troubled in our selves at any thing that a Fool or a Mad-man says or does seeing they are people out of their wits as we say void of common sense reason and understanding so there is no reason that Heraclitus or any other of his complexion should cry weep mourn or lament in any passionate sort the evils which he sees in the world seeing they are but the actings for the most part of mad thaâ— is of perverse and obstinate people playing their pranks and doing contrary to all reason There is no greaâ— cause to lament one that goes to the Gallows sporting and dancing as â—â— he were going to a Feast such â— man deserves to be less regarded â—ven for his vain joy and unseasonable alacrity in seeming so little tâ— consider or lay to heart the sad condition of his approaching end â—â— the same manner when we see mâ— go wilfully and with delectation to â—ternal miseries only because they will satisfie their Self-loves and â—njoy their Self-wills and sensual â—leasures to the full hearing no admonition and receiving no instruction to the contrary why should we pity them I say why should we pity them â—ot being ignorant that all good Christians who apprehend and reâ—ect better upon their unhappiness â—ut of a spirit of more perfect chariâ—y will not fail to pity them and â—o have a great compassion for their â—ad and deplorable estate and for â—he imminent danger they are going â—o precipitate themselves into for all â—ternity But I mean they give no â—ause of themselves to be pittied I â—o willingly say Alas for them â—las that for a short momentary â—leasure they will thus choose to sufâ—er eternal torments as Job says of â—hem chap. 21. v. 13. Ducunt in boâ—is dies suos in puncto ad inferna descendunt They spend their dayes in wealth the worldlings chief and only God and in a moment go down to Hell Verily at a dear rate they buy their Pleasure and the fruition of their Self-Loves Had Dives mention'd in the Gospel Luc. 16. 19 c. well considered the Exchange he was to make after death for the Pleasures he enjoyed in this life I cannot doubt but he would have bettered his ways and prevented the hearing of that hard sentence from the mouth of Abraham his Father Ibid. v. 25. Recordari fili quiâ— recepisti bona in vita tua nunc autem cruciaris Remember Son that in thy life time thou receivedst good things but now thy life of pleasure is ended and thou art come into torments But alas I say again when we begin to speak of the torments which damned Souls endure to these Self-ended People and worldly Self-lovers we seem to them as if we told them stories to fright Children they are too old and wise to believe us â—hat which Christ did teach and preach they reject for fables and untruth Alas for them there is no Faith for them nor any other true Christian Vertue Self-love domineers Self-love bears all the sway Self-love is all in all with them Unhappy men at so great a peril to pursue that which at length will certainly deceive every one of them and reward their pains and pursuits with perpetual sorrows Ah! would to God they would open their eyes a little and that his grace might unblind their understandings
And Chap. 5. 10. Dilectus meus candidus rubicundus c. My beloved is white and ruddy the choisest amongst ten thousand and according to the Royal Prophet Psalm 44. v. 3. Speciosus forma prae filiis hominum among the Sons of men none so goodly none so beautiful as he being most perfectly accomplisht and excelling in all internal and external endowments As for his great Goodness it likewise excels infinitely beyond all comparison the goodness of all men and of all creatures for according to the testimony of the Evangelist Luc. 18. v. 19. Nemo bonus nisi solus Deus None is good but God alone Tast ye therefore the sweetness of his exceeding goodness and say with the Prophet David Psalm 85. v. 5. Quoniam tu Domine suavis mitis c. Thou O God art good sweet and gentle and of much mercy to all those that call upon thee God of his own nature is good and benign ready to bestow benefits meek to remit offences and merciful to mitigate the punishments of those that love him No doubt therefore can be made but that as God is our Father most good most noble most wise most pleasant and agreeable most beautiful and fair most powerful mighty able and ready to help so he is more worthy of our love than any thing can be imagined in Mankind or in the whole race and order of Creatures Nunquid Deo potest comparari homo Job 22. v. 2. is there any thing in man that shall be compared to God no sure Divine Excellencies and Divine Perfections are such that man cannot reach the least shadow of them His goodness and mercy is such that he readily forgives all injuries all offences committed against him by sinners upon their true repentance how greatly soever and how often soever he be offended Si impius egerit poenitentiam c. saith the Prophet Ezechiel in Gods name If the impious will but do penance for his sins which be hath wrought and observe my Commandments to do them living he shall live and shall not die In conclusion he is as the Espouse in the Canticles speaks him Cant. 5. v. 16. Totus desiderabilis wholly and in all respects to be desired and to be loved There is nothing in him but what commands love in all that rightly look upon him David said of Jonathan that he was amabilis super amorem mulierum lovely beyond all the amiableness of Women How much more true is this of God the least of whose Beauties duly considered is able to ravish all hearts with the purer flames of Divine Charity Who would therefore having a perfect knowledge of these Divine Excellencies but subdue his heart to the love of them Who would not use all means and all endeavours in his power to conquer his own passion of Self-love and withdrawing his sensual affections from all worldly Creatures to fix a pure holy and perfect love on God alone and on his Neighbour for Gods sake Sect. 4. The third means and motive to overcome Self-love is by knowledge of the benefits we have received and are to receive from God As to the third motive which obligeth and induceth us to love God above our selves and all other Creatures it is grounded not only upon the benefits he confers upon us every moment which are infinite and continual according to the Sacred Text Acts 17. v. 28. In ipso vivimus movemur sumus in him we live move and have our being but also upon those that are still expected from him Either of these benefits are a sufficient motive to oblige us to love God above all and our selves only for his sake If we consider those of the first sort what greater reason of love can be imagined than to reflect that of our selves alone without his consent and permission yea without his special favour and assistance in the best things and those of greatest concernment to us we can do nothing without his leave and concurring help we are not able to lift up our foot from the ground or move a hand By his Creation we had our Being first given us and by his Conservation and continual Protection it is preserved to us with all our Powers and Faculties In him we live and without him we cannot live in him we move act and do such things as are agreeable or profitable to us but without him we neither move nor stir any more than a dead Corps so that it is of his mercy and free goodness that we do not every moment sink into our first and Primitive nothing as we should infallibly do if he were not pleased by the hand of his Providence and good will continually to hold us up This thing alone being well considered not to speak or mention as yet our Redemption or Salvation will make it more than sufficiently to appear that God is more worthy to be loved than we or the whole race of mankind are able to love For to say the truth neither the Angels nor the Archangels neither Cherubins nor Seraphins nor all the Holy Spirits of the Celestial Court of Paradice are able to do this their most united and unanimous affections in this kind their greatest and purest slames of love could not reach or come up to the merit or worthiness that is in God to be beloved Wherefore in this he condescends to our infirmity and requires us to love him above all other Objects not so much as he deserves to be loved but as we are able to love laying no other obligation upon us It behoves us therefore in all reason seeing God is so easily satisfied and requires of us no service but what is most reasonable that we give him our whole love and our whole hearts and serve worship and adore him with all our might and with all the power and vertue and strength of good will that possibly we can use This we may do if we will and it is all that he requires of us to do Fili praebi mihi cor tuum saith the spirit of God in the Proverbs Chap. 23. v. 26. My Son give me thy heart Shall we not give it him when he asks it so kindly of us Ah! if we be Sons if we be Loving Dutiful and Obedient Children and not stubborn Rebels we will give it him we will bestow it wholly upon him forsaking not only our selves but all other creatures to adhere closely unto him loving him with all our Hearts with all our Understanding with all our Will and in a word with all our Soul and our Spirit not suffering any thing to rest or have possession in our hearts that is contrary to his love nor minding ought but what may further us in his service never forgetting the merits of his great goodness towards us never tainting nor growing slothful in doing of his Commandments We will love him above all things as our Creator and Maker as our Saviour and Redeemer as our Everlasting Joy and Happiness
becomes not thereupon more or less sad idle remiss and negligent in Gods service Wherefore if we desire to be victorious and to gain a full Conquest over all our Ghostly Enemies and all Ghostly impediments defects infirmities whatsoever let us be willing to receive all sorts of Humiliations from Gods hand and from the hands of men Let us even rejoyce and be glad whensoever we find our selves vilified and undervalued by men and whensoever we are destituted of Consolations Let us rejoyce to submit our selves not only to our chief Prelates and Superiours but also to our Equals and Inferiours following therein the example of Christ our Lord who submitted himself to such and so low as to become obedient unto death even the death of the Cross Philip. 2. v. 8. Sect. 3. By overcoming our selves and sensual Appetites You have heard of old that the life of man is a continual warfare upon Earth as the holy Job testifies in his Book Chap. 7. v. 1. saying Militia est vita hominis super terram c. We cannot live in any place or in any condition or state whatsoever without continual opposition and repugnancy we must be always fighting and consequently always in trouble and danger never secure of our selves never at perfect rest never in perfect peace and a great reason hereof is that wheresoever we go we carry in our selves and in our own bosom our Enemy who never ceases to oppugn and hinder us especially in our spiritual proceedings This S. Paul clearly insinuates 2 Cor. 4. v. 16. where he speaks of a twofold man dwelling in every one of us to wit our selves and this our Enemy saying Licet is qui for is est noster homo corrumpitur tamen qui intus est renovatur de die in diem Although that our man which is without us doth corrupt and perish by little and little yet that which is within us is renewed day by day By which expression the man without us signifies our Body together with its naturâ— Affections Concupiscences and Lusts which die or ought to die and decay in us every day and the maâ— within us our Soul or interiour Spirit with its faculties and graces which should proportionably live be renewed and every day gather more and more strength in us These two Men or parts of Man are so fast chained and joyn'd together that the one cannot be without the other and yet are so opposite and contrary the one to the other that the life of the one is the death of the other Between these two Men all the Contradictions Contentions and Opposition incident to our life are tried for which cause the Apostle attributes to them several names by which they may be distinguished the one from the other for that end calling one of them the Spirit the other Flesh the one Body the other Soul one of them the Law of the Mind Spirit Soul c. the other the Law of Bodily Members One he calls the Old Man the other he calls the New and finally as here one the Exteriour or outward Man the other the Interiour or inward all which several names do serve very properly to represent to us the several and peculiar natures properties and inclinations of these two men and that we ought to obey and follow the inclinations of the one but to reject the motions and resist the inclinations of the other following herein the Counsel of the same Blessed Apostle which he gives Galat 5. v. 16. Dico aut em vobis Spiritu ambulate desideria carnis non perficietis I say unto you to all you that desire to be happy walk in the Spirit and the lusts of the Flesh you shall not fulfil Where we see that obedience to the Spirit and its motions is commanded but the motions that is the lusts of the Flesh we must not fulfil And again Rom. 8. 13. If you walk according to the Flesh you shall die but if by the Spirit you mortifie the deeds of the Flesh you shall live It is required of us that we mortifie and overcome the Flesh by the Spirit and for as much as the Flesh rebelleth so much and so often against the Spirit the Spirit must be encouraged by all the good means we can use against the Flesh and the sensual motions thereof So that the only way for a Christian to obtain tranquility and perfect peace is to be continually fighting with this Enemy We must seek our Peace in Wars our Life in Death that is in dying to sin that we may live to God and finally our greatest liberty in servitude for if we be the servants of God and of Righteousness we shall be free from the slavery of sin and wickedness which is the best liberty of all The great courage liberty and power of a vertuous Man sheweth it self best in overcoming himself and his passions To subdue and make subject the sensual appetites of the Flesh to the Spirit is the work of a great and heroick mind as on the contrary to follow and obey them overmuch speaks a great tepidity and weakness of heart In this kind of Combate 't is no disgrace to flie and run away but rather 't is the best art of fighting for by flying and running away we are sure to gain the victory neither does any thing more discourage vex trouble and mortifie our adversary than to know that we dare not encounter we dare not come up to him By flying from the World we avoid the snares of the World by flying from the Flesh we escape the temptations of the Flesh and by flying and running from our selves we make void and of no effect all private affections all private and proper interests that may be hurtful unto us and all the private designs of Self-love So that by flying we conquer the World the Flesh the Devil our wicked selves also and all We lead captive all evil inclinations whatsoever and so pacifie and quiet our exteriour or outward Man as that we make the interiour or inward Man to reign and rule in us in much peace gaining thereby a more glorious and illustrious triumph than if we had vanquished whole armies and subdued the mightiest Kingdoms of the whole World Josue by flying and running away from the City of Hay Jos 8. 15. obtain'd a great victory over his enemies and subdued that City which but a little before had put the whole Army of Israel to flight So if you will conquer and subdue to Reason all your unreasonable and disorderly appetites the only way is to flie from them not to attend to them nor hearken to any thing they suggest The same is to be said of your fighting and contending with the world and your selves to get the victory over them you must flie you must renounce the world and deny your selves the world and all its glory magnificencâ— or vain pomp riches honours pleasures c. Your selves and all your private concupiscences lusts designs Can you
sold in Taverns but in the Apothecaries Shop Besides it is well known that the Ancient Sages Ethniques did for the most part measure their Drink and would upon no account exceed their stinted Custom saying with Anacharsis the Philosopher That the First Draught which Men drink ought to be for to quench their Thirst the second for nourishment but the third was for Pleasure and the fourth for Madness Pythagoras was somewhat more preâ—ise in this matter living only of Herbs Fruits and drinking Water He would usually say That Grapes afâ—orded three sorts of Wine one whereof quenched Thirst the seâ—ond Troubled the third overthrew â—nd inflamed the Spirits and his practice confirm'd his Opinion for himself was so abstemious that they â—ay of him That he never drank Wine in all his days no more did the Great Orator Demosthenes if reports be true nor many other famous Men of whom the Histories make mention I find that I have dilated my self somewhat largely in making report of the Sobriety and Abstinence of so many particular Patriarchs Prophets Apostles Ancient Fathers and other renowned Men both Christians and those others morally Wise and Vertuous Men among the Gentils Kings Captains Philosophers and others The reason and chief Motive hereof hath been to shew the beastly intemperance of the Men of this present age to whom it seems an unpossible vain and contemptible thing to live in such Sobriety and Austerity of Life saying That there were none but simple Philosophers and melancholike Hermits that lived after this manner To let them see the contrary I have taken this pains They may here behold how much they are mistaken and how in all States Qualities and Conditions of Men even from the greatest to the meanest Sobriety Temperance and Abstinence have been both honour'd observ'd and practised So that in conclusion I may truly say of all the Egyptian Priests of all the Sages of India and Persia yea generally of all Priests that served at the Alters of Jupiter and those other Pagans Deities that they did seldom eat Flesh-meat but never drank Wine which truly may serve for a Subject of very serious reflection to some that hold chief places in the Church of the True and Living God who ought to be as Lamps shining in the midst of the Temple and by their Example as well as Doctrine to guide their Spiritual Subjects in the ways of True Piety and Vertue Not that they have these Gentils only to look upon and follow as Presidents seeing the Holy Catholique Church doth her self by the Grace of God plentifully afford innumerable such in all Christian Provinces that is Men of Holy and Exemplary Lives who had the True Love and Fear of God in them in such eminent manner that their Conversation hath singularly edified the People under their charge and excited them to all Godliness and Honesty So that blessed be God it is not so much for want of good Presidents amongst Christians that we mention Heathens and Gentiles in this Affair but more effectually to convince some sort of People of their shameful Practices who will not be mov'd by nor regard the example of good Christians so well as they ought to do To conclude therefore I wish every one to take notice of a Saying of Socrates that Wise and Worthy Gentile who was wont to say That the Soul which had gotten the habit and custom of Sobriety and was contented with her Estate did pass away her days in this World with as much ease as he that takes a short journey in the Spring through a most pleasant and fruitful Country with great satisfaction to the mind and little labour SECTION III. Drunkenness or the Excess of Meat and Drink a most Pestilent Disease SECT 1. It causeth several Infirmities 2. It causeth the Corruption of the Soul 3. It causeth the Corruption of the Body 4. Sad Examples of Drunkards Sect. 1. Drunkenness or Excess in Meat and Drink causeth several Infirmities IT stands with great reason that if we believe the Vertue of Abstinence to be a preservative of Health as the Holy Scripture makes mention and assure us that it is witness that of Ecclus. 37. v. 34. Qui abstinens est adjiciet Vitam He that is abstinent shall prolong his life it must likewise be acknowledged that the Excess of Drink must be cause of many Infirmities and by them destroy the Body which is also averred in the fore-going part of the Text above cited Propter crapulam multi obierunt By means of Drunkenness many have come to untimely ends The Physician knowing that his Patient hath got a Surfeit whether by Eating or Drinking presently prescribes him Abstinence and 't is a Rule in Physick That Contraria contrariis curantur Contraries are for the most part cur'd by contraries If the root or cause of the Sickness be too much Heat it is cur'd by Cold or rebating the Heat if too much Moisture it is cur'd by Purging dissipating and evacuating the peccant Humour which Saint Hierome also confirms saying We read of many particular Diseases and Infirmities that proceed from the Excess of Drink as Gouts Dropsies Feavers and the like which are cur'd and the Patients recover health again meerly by being reduced to Abstinence and slender Diet avoiding the Superfluities and Excesses which at first caused the Distemper the Drunkards Wine and Strong Drink if I may so speak being in this respect like to the little Book mentioned in the Apocalypse Chap. 10. v. 11 which was commanded to be eaten it is in the Mouth and going down sweet as Honey but in their Stomach and Belly it is bitter and hard of digestion So then if you desire to preserve your selves in Health I speak here only of Bodily Health you must follow the Counsel of Socrates and be careful never to eat but when you are Hungry nor ever to drink but when you are Dry and Thirsty because to do otherwise and to observe no order time and temperance in your Eating and Drinking is the cause of many Infirmities Distempers and Languishing of the Body Pain in the Head Pain in the Stomach Distillations Dropsies and overflowing of gross Humors all over the Body such an irregular Diet tending rather to overcharge than to sustain nature For the natural Heat of the Body not being able to concoct or digest such abundance of superfluous Humors as follow Intemperance or the Excess of Eating and Drinking when it is habitual constant and customary the said Humours must unavoidably remain crude rawish and of a temperament contrary or not agreeable to the temperament of the Body and consequently must be a seminary for Fevers and other Distempers and in fine of an untimely Death where the Art of the Physician or some good Providence of God doth not hinder to the Body With truth therefore we say and in charity admonish all Offenders in this kind that all those who take such pleasure and delight in Eating and Drinking as to
Masters Care nor Pilots Skill nor the Help of all the People in the Ship can save such â—â— Ship from sinking unless they unlade her Such is the case of all theâ— that are surcharg'd with Drink nothing can do them any good so lonâ— as they are Drunk no good thoughts take place in them no inspirations no good counsel no instruction can be given them to any effect neither the fear of God nor the fear of what will come on them at last works ought or prevails with them to cease their Drinking all means used to this proving vain and ineffectual as woful and almost daily experience shews If you would hear more of this Subject viz. what agitations and tossings of mind no less than of Body Drunkards do suffer in the stormy tempests of their Drunken Fits Saint Ambrose will tell you that those who are in Drink are like Men in a Tempest tossed this way and that way and with great unquietness agitated in several respects First they are disquieted with vain and contrary Cogitations their Thoughts and the inclinations of their Mind reel and stagger sometimes to the right Hand sometimes to the left not being able either to discern Truth from Falshood or to resolve what is fit or unfit to be done Their Sight oft-times fails they are unstable in their Goings they Trip and Over-reach and Stumble almost at every Step sometimes Falling and always in danger to Fall in their distemper'd Phantasies imagining that they saw Mountains and Valleys and heard various Sounds and Noises All their Bodies become at length Quagmires of Evil and Corrupt Humors in which their Spirits are so bemir'd and clamm'd up that they find not such free passage as the Health and Constitution of their Bodies require All their Members are as it were disjoynted and out of place so that none of them perform their Office well Their Heads Wag their Tongues Faulter and Stammer their Hands Shake and Tremble as if they were Paralytique or had the Palsie their Knees and Hamstrings Fail their Feet Trip and Strike so long one against the other that at length down they fall Headlong and there the Beast lies till Company come to help him up To this purpose speaketh the Holy Father and by this True Description you may see how dangerous a Distemper Drunkenness is and how prejudicial both to Soul and Body Sect. 3. Drunkenness raiseth a furious Tempest in the Tongue After so great a storm and disturbance to the whole Body the Tempest of the Tongue follows which is a particular but yet an unruly Member as the Apostle saith Jac. 38. and the excess of Drink makes it much more unruly Drunkenness excites and moves the Tongue to all manner of mischief and ill-speaking Hence come filthy lewd and lascivious Expressions hence come lying and false boasting hence come insolent contumelious and provoking Words hence come Envious Malevolent and Detracting Discourse Censorious Language The Tongue of a Drunkard is the most prompt Instrument the Devil has to tempt unto all Evil and to with-draw from all Good The Drunkards Tongue is apt to Swear to Curse and Blaspheme The Drunkard makes no scruple to take Gods Name in vain to boast falsly and vain gloriously of himself and to be extravagant in Speech relating as well to God as his Neighbour whom he spares not uncharitably and causelesly to traduce whether absent or present whether alive or dead And from Evil Words they proceed to Evil Actions for Drunkards are commonly Quarrelsome and given to Contentions especially in their Drink As great Friends as they will seem to be yet none more apt to fall out none more apt to have wranglings brawlings and animosities one with another Whosoever will not say as they say and do as they do they take it for an affront and resent it when they see opportunity So true it is what the Scripture saith Ecclus 31. v. 39. Ebrietatis animositas imprudentis offensio c. The Animosity that comes by Drunkenness makes the Fool to offend or do something which he should not do it abates Valour and procures him Wounds The Discourse of Drunken Men what is it for the most part but Vaunting or Ribauldry lewd or detracting Speech rash Judgments hard Censures Sin all The Wise Man saith In multiloquio non deest peccatum In much talk there wants not Sin And who more talkative than Men in Drink insomuch as 't is taken for a Prodigy almost or at least for a Disease to observe any of them to be deep in Drink and deep in Silence at the same time if they be awake Saint Ambrose toucheth some of these People to the Quick Saying When Drunkards are got together and set to their Drinking in Taverns and Ale-houses though some of them have scarce a Shirt to their Back or Meat to Eat the next day yet at this time they will have their Verdicts and with equal Folly and Impudence pass their Censures even upon Kings Princes and all others that are above them in Authority or Honour and more especially when Things go contrary to their Will and Mind This vain and contemptible sort of People seem to themselves to Reign and Rule and Command great Armies They seem in their own Conceits io be Rich and Powerful who are in truth Beggers when they are sober While they are in Drink they have all Things in Plenty they give Gold they scatter Silver build Castles in the Air and what not when as perhaps really they have scarce Money enough to pay their reckoning These people are not capable of advice as contemning all good counsel that can be given them being of those whom the Scripture Deut. 21. 20. stiles Contumaces protervos Froward and stubborn Children comessationibus vacantes Giving themselves to Riot and Drunkenness to Feasting and Tipling who when they are once high-flown with Liquor think none so good or so wise as themselves pretending to know allt things when indeed they know nothing as they ought and themselves least of all taking upon them to dispute of all Matters and to determine in all Cases to interpret all Laws Divine and Humane yea to Correct and Controul if the Humour be strong in them for with too many of them it is a Custom not only to drink beyond measure but in the midst of their Drunken Cups to fall into dispute about Matters of Religion and to discuss in that contentious and profane manner things most Sacred So that full well is the Saying of St. Paul 1 Tim. 6. v. 4. verified of them Superbi sant ni hil scientes c. They are Proud knowing nothing but languishing about Questions and strifes of Words whereof cometh Envy Strife Railings Evil Surmizings perverse Disputings of Men corrupt in their Minds and destitute of the True Faith from whom we are to with-draw and with whom we should have nothing to do For without doubt where such indiscreet and blind Zeal is there is none of that Wisdom which
Life strengthens that which is weak in the order of Good and very much disposes the Soul to receive and entertain the motions of the Holy Spirit This great and excellent Vertue extinguishes the heats of Concupiscences quenches the flames of Lust supports and upholds the Mind in all the Tempests and Storms of Temptations which Satan raises against her According to Saint Augustin the chief Parts and Powers of the Soul viz. The Understanding Will Memory yea even in the Senses throughout all the Parts and Members of the Body are sustained by it and kept in their due State and inabled the better to exercise their proper Functions It is saith he the safeguard of the Body the strong Fortress of Chastity the defence of Modesty and good Behaviour it preserves Love with every one and procures respect from all that are Vertuously Minded inseparably united with Honesty the continuance and establishment of Peace making all Vice and Wickedness to retire and hide their Heads for Shame What can be said of this so necessary Vertue Saint Ambrose adds that Sobriety and Abstinence conduce much to Capacity of Learning making Men fit to Study Meditate and Conceive aright of Things it is the Rule of Discipline which brings all to Perfection and the best Teacher of all Arts. He will have the same to be the Stability and Constancy of all Right Wits or Sound Judgments the unseparable Wisdom of the Memory a Remembrance of all Spiritual Good the Keeper of Secrets In a Word this great Saint will have Sobriety and Abstinence to be of that Nature as never to stand still in Idleness but to be always going forward in the Progress of Vertues coveting Fame and good Reputation not for Vanity but for Vertues sake disposing all Things with Truth and Reason and always finding Place and a good Rank with those that are most pleasing to God What can be thought more fit or more prevalent to overthrow the Vices of Gluttony and Drunkenness than the Vertues of Abstinence and Sobriety Therefore let us resolve and say with Saint Bernard If Gluttony sins alone let Abstinence alone be her Pennance if there go no other Sins along with Gluttony Abstinence alone shall suffice to Cure it For the Transgressour that is Sober and Abstinent will soon reflect upon the Transgression he hath committed he will soon repent of his Folly and be ready to detest the same with Tears and sorrows of True Contrition Sect. 6. Reflection upon the foregoing Matter The Spiritual Balsam of Sobriety and Abstinence being of such a Soveraign Vertue and Operation for the Cure of this Brutish and Beastly Disease of Gluttony and Drunkenness it behoves us and all that make profession of Christianity to have a perfect Knowledge how to apply the same in the right way and manner to our ulcerated Wounds that is how to use Abstinence and Sobriety so as they may effectually Cure our Spiritual Maladies for to be Sober and Abstemious only in point of Meat and Drink and to refrain only from Excesses in that kind will availus nothing if we refrain not also from Sin and abstain so much as in us lies from all other Vices and vicious Imperfections whatsoever For though Abstinence alone may perhaps profit the Health of our Bodies yet it will never aâ—one do good to the Languishing â—tate of our Soul Therefore if you will have perfect Cure of both that â—s of your Spiritual as well as Corâ—oral Distempers and receive the â—ull Benefit of this Holy Ointment of Sobriety and Abstinence you must follow the Counsel of David which he gives Psal 36. v. 27. in â—hese words Declina a malo â—ac bonum c. Decline in the first place from all Evil and after that do good that is you must refrain and abstain from all sin whatsoever from all Vice whatsoever from all Excesses whatsoeever that are sinful and blameable as well as from the excesses of Meat and Drink otherwise the good effects of Sobriety and Abstinence will not appear or be found in you Now to the end that they may appear take for your Director in the business Jesus Christ and let his Sobriety and Abstinence be your Example and Pattern to imitate who of his infinite goodness was pleased to take Humane Nature upon him for the Salvation of all Mankind and to make satisfaction for our Sins and particularly for our Sins of Gluttony and Drunkenness by which most commonly all other Sins find Admittanre amongst Christians and for which he satisfied by enduring Hunger and Thirst and by exercising Sobriety and Abstinence all his Life long at his Birth and in his Death In his Birth his Abstinence was such that he appear'd destitute even of all manner of necessary Provision being rejected from the Company of all Humane Creatures and reduced to the necessity of being Born in a Stable among Bruit Beasts In his Life through the whole course of it he was most Abstemious though the Pharisees falsly and wickedly slaundered him for a Glutton and Wine-bibber recommending unto us the Vertue of Abstinence by a miraculous Fast of Forty days and Forty Nights after which he suffered Hunger and in his Death Thirst in the highest degree and could find no Ease or Refreshment for it but the cruel spiteful kindness of a Spoonful of Vinegar and Gall. Calling therefore to mind the Sobriety and Abstinence of this our Chief Leader and Captain Jesus Christ let us follow his Example according to Davids Counsel Declinemus a malo Let us abhor and detest this filthy sin of Gluttony and Drunkenness and with the help of his Grace endeavour to overcome all other wicked Desires and disorderly Appetites proceeding from or leading to those Sins which of necessity we must conquer and subdue by the Vertue of Sobriety for otherwise if we yield to Gluttony and give way to Drunkenness we shall our selves be overthrown and easily made Slaves to innumerable other Vices and Sins Wherefore Declina a malo fac bonum c. Eschew Evil and do Good refrain from Vice and be Sober remembring the Gall and Vinegar which Christ was contented to taste in your behalf and for your sakes before his Death that he might redeem you from all Evil and make reparation for the Sin of Gluttony and all other Sensualities of Mankind The Third Treatise OF THE LANGUISHING DISEASES Among CHRISTIANS Proceeding from Carnal Concupiscence LONDON Printed 1677. SECTION I. Carnal Concupiscence a great Disease to Christianity SECT 1. It causeth several Corporal Diseases to Mankind 2. It infecteth all the whole World 3. Is detestable to God therefore to be avoided 4. It includeth several other Sins Sect. 1. Carnal Concupisence causeth several Corporal Diseases to Mankind THere are several sorts of Carnal or Sensual Concupiscences Since â—a large and general sense all Conâ—upiscenses or inordinate Desires whatsoever may be stiled Carnal or Sensual as being the Motions and Inclinations of Corrupt Nature and deprived Sense according
distempers both of Flesh and Spirit in those Inhabitants of the Old World that Gods Service was generally neglected and all manner of wickedness and lewdness so practised that Almighty God did therefore resolve to bring that general Deluge upon the whole World and by a Flood of Waters at once to drown and destroy all Mankind of which we read Gen. 6th and 7th Chapters Noah only who was righteous before God Ch. 7. 1. and his Family being saved And yet notwithstanding this general washing the World could not be so totally purified and cleansed but that the filthiness of this sin beside so many others still remains and sticks to the Posterity of Noah unto this day all Mankind generally speaking and all the Nations of the Earth labouring under it in a most sickly and weak condition and many absolutely perishing by means thereof The World still abounds with lewd persons walking in the lusts of Concupiscence notwithstanding that the blessed S. Paul so expresly warns and threatens them with death for it Rom. 8. 13. Si enim secundum carnem vixeritis moriemini c. If you live according to the lusts and sensualities of the flesh ye shall die all of you without exception which S. Hierome in his Comment upon this place of the Apostle confirms saying that Whosoever living in the body useth Carnal Copulation with any out of lawful Wedlock at the same instant he dies spiritually and perishes as to the life of his Soul Hugo that Worthy Author reflecting seriously upon the infectious nature of this Disease could not forbear crying out in this manner Who is able to recount the particular infections and pestilent strength of Carnal Concupiscence who is able to conceive the mischief it hath done in all times and still continues to do unto this day This it was that drowned the whole World this it was that destroyed Sodom and Gomorra with the adjacent Countries by Fire from Heaven this it was that turned those fertile and pleasant Lands into a stinking and poysonous Lake It was Concupiscence that slew the Sichemites and destroyed their City Genes 34. 26 27 c. It was Concupiscence that rooted out almost the whole Tribe of Benjamin from among their Brethren for the sake of a Woman This destroyed in the Wars with the Philistims the Sons of Heli the High-Priest This procur'd the death though und eserved of Vrias the Husband of Bethsabee This murthered Amnon the Son of David This brought his Fathers Curse upon Reuben the Eldest Son of Jacob instead of his Blessing It was Concupiscence that betrayed Sampson first into the power of a Harlot and by her means soon after into the hands of his Enemies This ston'd to death many under the Ancient Law of Moses So that in fine it is most true what the wise Man saith Eccles 9. 9. Propter speciem mulieris multi perierunt through the beauty of Women and their lusting after it many have perished For which reason it is that our blessed Saviour in the Gospel Mat. 5. v. 29. doth so absolutely and strictly forbid the looking after Women with any lustful or unchaste affections pronouncing that whosoever doth so is guilty of Adultery though he never perpetrates the outward act of that sin with any person Ego autem dico vobis c. But I saith he tell you that whosoever looketh on a Woman to lust after her hath already committed Adultery with her in his heart The Adulterous Woman is in this respect like the Serpent called the Basilisk whose Eyes are said to dart such a poyson as kills the beholder forthwith and for that reason if we love our Souls we are to avoid the very sight of such lewd Creatures as much as may be but upon no terms or for any reason whatever to admit of private and familiar conversation with them Qui tetigerit picem inquinabitur ab ea saith the Wise Man Eccles 13. 1. He that toucheth pitch shall be defiled therewith and he that keeps Company with dishonest persons will soon learn to be like them Can a man carry Coals in his Bosom and not be burnt by them No more is it possible to frequent the society of unchaste people without prejudice to Chastity A muliere iniquitas viri from the company of naughty Women Men become naught as the Moth proceeds from the Garment All which is agreeable to the sense of the holy Fathers teaching that all fleshly sensualities of this kind how pleasing soever they seem are but a delicious poyson swallowed with much ease but working direful effects afterward an Epidemical Plague raging amongst men of which many die and all languish all even the whole Race of Mankind some few only excepted being much weakened in point of spiritual strength and their spirit and courage to all good much abated by it Sect. 3. Carnal Concupiscence detestable to God therefore to be avoided Pleasure is the Bait by which the Ghostly Enemy catcheth Souls as Fishes are caught by a Hook and not without great reason For Pleaâ—ure generally speaking but more â—specially the pleasure of the Flesh â—or Carnal Concupiscence is a thing which darkens the light of the Soul â—ot letting her see or perceive the â—ook that is under the Bait that is the great and long pain which attends the short pleasure it hinders all good counsel and all good thoughts that come to mind from taking place and through its luscious inticements turns men quite out of the way of Vertue and throws them headlong into the Gulph or into the bottomless Pit of Sin and Wickedness which renders it a most abominable Vice and in some respects more than all other Vices detestable in Gods sight because there is no Vice that doth so debase the dignity of mans Nature and violate the Prerogative of his Creation as this Vice of Lust oâ— Carnal Concupiscence doth Shalâ— we look any further into the nature of this pleasure Yes the better to avoid and hate the same by considering the cursed Fruit it brings forth it may be expedient to do so The definition of Carnal Concupiscence according to Divines is to this effect Luxuria est impurae â—ibidinosae voluptatis inordinatus apâ—etitus Carnal Concupiscence is noâ—hing else but an inordinate appeâ—ite and desire of Venereous or lustâ—ul pleasure which kind of pleaâ—ure though it tickles and affects the â—enses much for the present yet most commonly it leaves behind it â—ather matter of repentance and reâ—orse than of remembring again â—ith delight For how many unâ—appy Souls Men and Women have â—y means of this vile pleasure unâ—awfully and immoderately pursued â—allen into great inconveniencies conâ—racting grievous and loathsom disâ—ases and ruining themselves both â—oul and Body What prejudice hath â— not done to mens Estate What â—orrows I speak here onely in a â—orldly sense what affliction and â—isturbance of mind hath it not cauâ—ed yea what sottishness what loss â—f wonted wisdom and sound judgâ—ent have not proceeded from it How
by the Evangelist condemn them for what he knew them to be But to us the inward secrets of the Heart are covered and unknown and therefore where we see outward appearances and shews of good though they be in reality no better than those of the Pharisees Hypocritical and seigned we ought to judge the best and not hastily to censure or condemn them for Hypocrites or to suspect them for unchaste persons Fornicators Adulterers or Sinners in any other kind We are to judge charitably of every one especially where there is no Evidence to the contrary and to think and speak of them according to the good which we see and not according to the evil which we see not To reassume therefore our chief purpose I say that if Christ our Saviour according to the Evangelist reprehends so severely and even curseth those that only entertain and foster Carnal Concupiscence in their hearts though they proceed not to the outward acts of that foul sin how much are they to be reprehended and reprov'd and what Curses are due to them that give themselves up to the acts of filthy Lust abounding in all kinds of Carnal Sensuality and committing uncleanness even with greediness as the Scripture speaks of them being wholly defiled in their thoughts in their words and in their deeds that are become impudent in sin taking pride and even glorying in that which is most vile This made the Apostle complain writing to the Corinthians 1 Cor. 5. 1. Omnino auditur inter vos Fornicatio c. There is plainly heard talk of Fornication among you and of such Fornication as is not found amongst the Heathen And hereof they were so far from being asham'd or sorrowful for as they ought that they even bragg'd and boasted of it as appears v. 2. Inflati estis instead of being humbled for your sin ye are puffed up you swell with pride and vain-glory upon that account and v. 6. Haec gloriatio vestra non est bona Your glorying herein is not good This was their sinful condition but the Apostle took such a course with them as soon brought them to a better posture of mind and so should the Pastours of the Church now do if the Spirit of true Apostolical Zeal and Charity were strong and vigorous in them and not suffer this vile passion to reign and rage amongst those that are called Christians so as it does even to such a height of insolency and impudence as to contemn and brow-beat all Authority both Divine and Humane that should repress it Wherefore to avoid the curses and maledictions pronounced against this Sin follow the counsel of Saint Paul 1 Cor. 6. v. 18. Fly Fornication abominate the practice of all carnal vileness whatsoever For as much as every sin that a man sinneth ordinarily speaking is out of the Body that is it is exercised and done by the abuse of some external or outward thing not pertaining to the Body whereas he that commits Fornication or any other Carnal Villany sinneth against and abuseth his own Body he does that which is oft-times very hurtful and prejudicial to the health and sanity of his body and also commits sacriledge in violating the Temple of God For the Body of every faithful Christian is Gods Temple the habitation of the Holy Ghost a thing which Christ our Lord with that price of his precious bloud hath purchased for his own possession according as the Apostle testifieth in the same place v. 19 20. An nescitis Do ye not know saith he that your Body is the Temple of the H. Ghost who dwelleth in you which ye have of God and that ye are not your own to use and dispose of your Body as you list For ye are bought with a price Christ hath purchased you Body and Soul with his own Blood Therefore glorifie God in your body and in your spirit which are Gods Will you take the members of Christ and make them the members of an harlot God forbid What can be more unworthy of your selves and injurious to God! So that by all it appears what a great and heinous sin Fornication is and considering that the right of our bodies in so many respects belongs wholly to God it also appears how much we are bound not to abuse our bodies by any kind of forbidden filthiness but to keep them pure and entire to God in all Chastity and Holiness glorifying God in them and casting away the works of darkness to live and converse chastely soberberly and devoutly in this present world as the Apostle requires Tit. 2. 12. knowing and having alwayes in remembrance what the same Apostle likewise saith Ephes 5. 5. That no Adulterer no Fornicator or Vnclean person hath inheritance in the Kingdom of God No they are to be shut out Witness Christ himself in the Apocalypse chap. 22. 15. Without shall be Dogs Whoremongers Sorcerers c. Their portion is to be in the lake which burneth with fire and brimstone for ever chap. 21. 8. unless they repent which on bended Knees every day we beg that God would give them the grace to do Sect. 6. A Serious Admonition to Sensual Livers Let not so much good counsel given by the Apostles Evangelists Ancient Fathers and others be as water spilt upon the ground or words spoken in vain Let us reflect seriously and consider how much it behoves us to cleanse and purify our selves from the filthiness of the Flesh with the tears of true contrition and penitence How should we drown our hearts in floods of Godly sorrow and Sighings for all the sinful and vile pleasures we have taken and for all the wicked and foul actions that we have committed in this kind against God our Neighbour and our Selves How should we abhorre and detest all thought all desire all memory and imagination concerning those vile and beastly sensualities which we have heretofore hunted after and pursued with all greediness of uncleane appetite How should we hate with what solicitude ought we to declaime and avoid those hooks those baits of Lusâ— and Sensuality whereby Satan drawâ— so many souls unto him every day to their eternal perdition Carnal Concupiscence what is it but the Mother of all Sin the spawâ— of all wickedness Wantonness of thâ— Flesh what is it but the sting of Deatâ— Lust what is it but Nurse to thâ— worme which never dieth and Fâ—â—el to those Eternal Flames which for the present sootheth men with the pretence of pleasure and delight agreable to corrupt Nature but after a short time strangling and empoysoning their souls it makes them repent for ever Thou shalt mourn at the last saith Solomon speaking unto and instructing a Brothel-hunter when it is too late when thy Flesh and thy Body are consumed then thou shalt mourn and say How have I hated instruction and my heart dispised reproof and Sap. 5. 7. they are brought in making their fruitless moans one to another in these words Lassati sumus c. We
when they are in Bed or at the Table in consulting their Looking-glasses combing and plating their false Hair or some other way trimming and making themselves fine The Devils second Daughter was called Vsury and her he bestowed upon Citizens Burghers of Great Towns and some Rich Chubs in the Country that look't after her His Third call'd Felony and Robbery he bestowed upon Highway-men casheer'd Souldiers and Cadets Men commonly of high Spirits but low Fortune His fourth Daughter call'd Simony he commended to certain Church-men whom he knew much more willing to hold the place than to discharge the Office of a Bishop Cure c. The fifth called Hypocrisie he bestowed upon Bigots and Professors a sort of People successors to the Old Pharisies in outward behaviour and Shew very Demure and Seeming-Good but inwardly in Heart and private Practice far otherwise His sixth a Meager Girl call'd Envy he could not tell what to do withal she was so ill favour'd that he thought none would receive her unless she could change her Countenance so he sent her to the Universities to be bred up â—mongst Young Students whose Emulations pass for Vertues and are not counted Vice till they be come â—o full Age. His seventh was named Luxury or Carnal Lust and her he bestowed upon all sorts of People knowing that she would be welcome to all of what condition soever and to Women as well as to Men. You will easily moralize the Fable and learn by it how general and over-spreading this sin is and that whereas other Vices are as it were peculiar and proper to some persons and more frequently observed in some sort of People than in others the Vice of Lust and Carnal Concupiscence possesses all sorts pursues and molests all sorts and finally masters and prevails upon all sorts insomuch that as I have already intimated above it is the Opinion of some Considerative and Good Men exercised in the Care and Conduct of Souls that by means thereof our Ghostly Enemy intraps and gains more Souls than he does by any other or even by all other kind of sin notwithstanding it is so expresly forbidded by God and so much spoken against by all that ever spake to the World in Gods Name that is to say by Patriarchs Prophets Apostles Evangelists Ancient Fathers Bishops and all Good Pastours of the Church Avoid it therefore repent of your sin break off your abominable custom of sinning as many as are concern'd in what I speak least ye perish with the rest Sect. 2. By Carnal Concupiscence the Temple of God is defiled Domum tuam decet sanctitudo Domine in longitudinem dierum Psalm 92. 5. Of the Temple of God the Psalmist saith Holiness becometh thy House O Lord for ever And the Apostle adds 1 Cor. 3. 16. Siquis templum Dei violave rit c. If a Man defile the Temple of the Lord him shall God destroy That which is Holy must not be profan'd and when it happens to be so God threatens to vindicate the Profanation Now we have been taught above that our Bodies no less than our Souls are the Temple of God even of the Holy Spirit The Apostle tells us so 1 Cor. 6. 19. Know ye not that your Bodies are the Temple of the Holy Ghost which dwelleth in you Doubtless therefore to defile this Body of ours by Lust and Uncleanness must needs be a great and grievous sin Why Because it is a great and grievous Violation of Gods Temple which is a thing so Holy and whereof he is so tender and chary that it be kept Holy Upon this Ground the Holy Doctor Saint Augustin observing to his great grief and sorrow so many of his People addicted to Carnal Concupiscence and plunging themselves daily in the deep mire of Lust he could not refrain crying out in his Admonition to them and saying What do you mean ye unhappy ones what do you intend to do with the Temple of God which you do so pollute and profane by your lustful Concupiscence It would trouble you much you would be offended if a Church Chappel or any other Place dedicated to Gods Worship and Service should be taken and made a Brothel-house or Stews a place for the publickly-known and free committing of Adultery Fornication and other like Carnal Lasciviousness You would think it hugely strange to see the Actions of wicked unlawful voluptuousness openly perpetrated and done in any part of the Sanctuary You would be ready to say What can be compared to such Wickedness to such abominable Practices And truly you judge not amiss for nothing can be more detestable in the sight of God than to see his Holy Temple so hrribly polluted and profaned But why then will you not remember why will you not lay to heart what the Apostle tells you 1 Cor. 3. 16. Templum Deo es tu You your selves are the Temple of God Your Bodies and Souls are the Temples of Holy Ghost wherein he delighteth to dwell Why will you defile these Temples of the Living God and make them Temples of Satan by your sins and uncleanness How much ought you to fear and dread least the Holy Ghost displeased with your abominations and turpitude should forsake you for ever Saint Isidorus for this only reason concludes Luxury to be one of the chief or the chiefest Capital sin because that by all such Transgressions the holiness of Gods Temple is so greatly violated And indeed what can be more injurious and contumelious to Christ than to take his members to wit your own Bodies and make them the members of a lewd Woman a Harlot For he that is joyn'd to such a creature becomes one Body with her as if it were in lawful and holy marriage Qui adhaeret meretrici unum corpus efficitur saith the Apostle 1 Cor. 6. 16. Shall we dare to commit such a vileness God forbid Or can we do it and not expect the plague and vengeance of God to fall upon us Flie therefore Fornication Flie Adultery Flie all sins of Carnal Concupiscence as you would flie from a Serpent that bites and stings to death Abominate hate abhorre that foul Spirit of Belial that haunts you Bless your selves from him resist him by the grace of God and he will flie from you It is the absolute will and command of God that you do so and if you will not hear and obey wrath from God attends you and will find you out first or last to your shame and confusion according to what he hath in all ages from time to time comanded the holy Prophets and Apostles with all their lawful Successors to proclaime and publish to denounce and threaten in his name to all offenders to wit that under pain of his displeasure and of judgments Temporal and Eternal we forbear all Carnal Uncleanness whatsoever whether in Expressions Words whether in Imaginations Thoughts and whether in Actions or Works that we abstain from all Carnal Sensualities Wantonness of Behaviour