A sovereign balson to cure the languishing diseases of this corrupt age By C. Pora a well-wisher to all persons.

A SOVEREIGN BALSOM TO CURE THE LANGUISHING DISEASES OF THIS Corrupt Age.

By C. PORA a Well-wisher to all Persons .

We and our Fathers languish with such Diseases , but thou for sinners shalt be called Merciful ; 4 Esdras 8. v. 31.

PERMISSU SUPERIORUM . 1678.

TO His Truly and Ever Honoured PATRON MILES STAPELTON Knight and Baronet , &c. Of Carleton in the County of York . AND To his Right Honourable Lady ELIZABETH STAPELTON Alias BARTU , Daughter to the Earl of LINDSY , &c. Peace , Health , and Happiness . MOST HONOURED SIR ,

IF King David , one of the greatest Monarchs ●hat ever was in the World , sound himself so much obli●ed to Abigail for a few Victuals , it is no mervail if I be ●●r more obliged to You ; ●aving received so many favours , innumerable benefits , ●nd civilities from your No●●e Person , while I had th●●onour of being one of you● Renowned Family . There●●re do not think me pre●●mptuous , if I offer to yo●●●ese Fruits of my Labours which I have judged fit an● p●oper for the Cure of th● L●nguishing Diseases of th●● Corrupted Age. I hope it will not seem strange to You , nor to any others , ●hat I make so happy choic● in presenting this my poor Industry to your Worthy Person ; to whom in all re●pects the right of it belongs ; having sprung , and been partly conceived , during ●he time of my abode in ●our Family . Receive ●herefore , Most Noble and Worthy Patron , this my Offer , not as a thing wor●hy of your Deserts ; but as a small token of my love and affection to You.

I do not doubt ( though my Work be not much polished with Eloquence , nor replenished with Courtly Expressions ) but You will reap some spiritual benefi● by it . Although You be most Vertuous , yet sure I am , You do not conceive your self exempt , or altogether free from all the Spiritual Diseases and Languishing Distempers of thi● present Age. For , according to that of our Blessed Saviour in the Evangelist , Nemo bonus , nisi solus Deus ; Luc. 18. v. 19. There is none ( absolutely ) good , save God alone . It is not therefore my intention here to extend my self in your praises , or to make any long Rehearsal of your known Heroical Vertues and Pious Actions , which surpass my slender capacity to express as they deserve . I must pass over in silence the manifold Perfections and Graces with which the Holy Ghost hath adorned You. And especially with a great Charity , which you extend and practise daily to the Poor in several effects , both for their Bodies and Souls : And o● the great Zeal and constan● Practice of your Faith and Religion , which neithe● Glory nor Persecution● could ever shake in the least ▪

Neither dare I be so bold as to honour my Pen with the Relation of your Affinities and near Relations , who were most Loyal Subjects and Chief Officers in the Service of their King ; adventuring both their Estates and Lives in adhering to Him . It is in vain for me to declare , How they behaved themselves in the last unhappy War , how often and how valiantly they fought against those Rebels , losing their lives for the just Cause and Quarrel of their Sovereign : how often they were taken and re-taken Prisoners , your and their Houses plundered , themselves wounded and left among the dead Souldiers . All these I will leave in silence , with many other Valourous Acts done by them ; knowing your humility to be such , that it abhorreth to be praised ; and other your Allies exalted in your behalf .

Therefore I will , and that most willingly , condescend to your humble inclination ; craving pardon for this boldness in offering so small a Token to your great Deserts . And thus , with your leave , I will cease to write , though I will not cease to wish , That all Prosperity and Happiness may never cease to You and Yours ; and with this desire I remain ,

Most honoured Patron Your most humble Servant , CHARLES PORA .

TO THE READER .

HAving written these Treatises of the Chief Languishing Diseases of this Corrupted Age , upon no other account than for my own satisfaction ; with the sole intention to improve my self as well in the English Tongue , as to apply readily the Antidote of all Spiritual Diseases and Languishing Distempers , to my poor corrupted disposition : Not thinking in the least to let it pass any further in the view of the World ; yet the earnest intreaties of my friends ( who accidentally perused the same ) prevailed so far , that I could not but condescend to their desires in the publishing of it .

Accept therefore , Courteous Reader , my good will and hearty desire to do something that might tend to the perfect cure of those Spiritual Infirmities that chiefly corrupt this present Age. I confess ( and you will easily perceive by reading ) that neither the Stile , nor the Conceits , are set out to the full ; yet my hope is that you will never find the language so barren and fruitless , but you may find likewise a Balsom for prevention , or at the least to give ease to your Languishing Infirmities . Expect not Mellifluous Eloquencies , Vain Opinions , nor Worldly Expressions ; but the plain Conceits of a well-meaning Mind , suitable to the Subject , which tends onely for your spiritual good and interest . Neither do I pretend to entertain you with Novelties : I shall alledge nothing , that I can so properly term my own , as to exclude all others from any Title to it .

Know therefore , Good Reader , that I have selected the substance of these Treatises out of the Sacred Scripture , ●ith the confirmation both of the An●●ent Fathers , and of other Learned ●ivines . Wherefore if you find any ●●ing amiss or superfluous , as unpo●●shed Phrases , hard or harsh Sen●●nces , any false Orthographics , or ●ot true English ; impute the same to ●●y own Errors , and excuse me as not ●●●ing perfect in the English Expressi●●s . Thus wishing you the absolute ●●re of all those Languishing Diseases ●nd Distempers , both of Mind and ●pirit here spoken of . I do not doubt , ●ut by Gods assistance you will find it , ●● the reading of these Treatises , or ●● least some help , as well to prevent , ●● to heal the same . Adieu .

The First Treatise OF THE LANGUISHING DISEASES OF CHRISTIANS Proceeding from Self-Love . We and our Fathers languish under such Diseases ; but thou for sinners shalt be called Merciful . 4 Esdr. 8. 31.

SECTION I. Of Self-Love . SECT. 1. The Introduction to Self-Love . 2. Three several sorts of Love . 3. Self-Love contrary to the Love of God . 4. How Self-Love opposeth the Love of God .

SECT. 1. Introduction to Self-Love .

IT is not without cause ( most beloved Reader ) nor reason , tha● the Wise Solomon did exalt , in his Canticles so highly that which Almighty God did ordain , namely Love ; of which I will say , that if the Rules of it be not exactly kept and observed , without question it will cause infinite confusion , even to the total ruin of Mankind .

Love , in the highest degree and perfection , is due to God alone ; as being that which he absolutely commands us . Diliges Dominum Deum tu●m ex toto corde tuo , &c. Deut. 6. v. 5. Thou shalt love the Lord thy God from thy whole heart , with thy whole soul and with thy whole mind . This is the greatest and the First Commandment ; and the second to it is , Diliges proximum tuum sicut teipsum , Matth. 22. 39. Thou shalt love thy neighbour as thy self . From which precepts we may absolutely say , That Love is the onely end of our salvation , and that God doth therefore save us , that we may be perfected in love . Nevertheless give me leave to tell you , that this love must be to the utmost regulated ; that is , performed with all due exactness both towards God , our Neighbour , and our selves , for fear , least otherwise , in stead of making us agreeable to God and being advantageous to us , it prove much prejudicial to our souls , and render us difforme to him .

Since then we are bound so strictly to use and exercise Love in a right manner , it behoveth us to hear what ●s said of the same , that we may proceed in it accordingly . The Master of the Sentences ( lib. 3. Distinct. 28. ) doth not only confirm , that we ought to love God above all things without exception , but saith also , that we are to love our selves , that is to say , the health of our souls and our neighbours ; as for my part I take his meaning to be , and must confess , that I never yet observed , that God doth any where positively , or in express terms command , that Man should love himself , as being naturally inclin'd and fully enough affected to do that as well in what is good or pleasing to his nature , as also i● what is evil and prejudicial to his soul . Therefore to know how far we may lawfully love our selves ( and our neighbours ) without being intangled with that Vice which is properly called Self-love , will be the whole subject and matter for us to enquire of in this present Treatise .

SECT. 2. Three several sorts of Love .

To the end that every man may know , and likewise have strength and courage to perform all things well in order to please Almighty God , in returning love for his love , as also the better to with-draw himself from all sorts of Self-love that are evil , I would have him consider and observe the Saying of a most learned Divine , to wit the R. F. Bernardin . de Siena , who in one of his Sermons De Amore proprio & privato , telleth us , That there are three several sorts of Loves ; the first whereof is lawful , the second to be rejected , but the third totally to be abhorred , as being cause of the general destruction and ruin of Mankind . Wherefore , that every one may discern the one from the other , and discover which are the most pernicious , and to be avoided ; I will in few words declare and speak of them one by one .

In the first place there is a Love which is natural and reasonable ; This is lawful to be observed by every one . This love appeareth when a person seeketh and desireth only that which is lawful , good , profitable , and meet for him , without prejudice to any other : For seeing , according to reason , no man should have in hatred his own nature , substance , or being , it is therefore lawful for him to procure all such things as are good and convenient for him , and to dispose of them to his best advantage for the good of his soul . We are also to love our Neighbour , because the Law of Nature obligeth and commandeth us to do unto others that which we would desire should be done to our selves in like case : Yet nevertheless we are to be vigilant , and consider well how we do love our Neighbour , to the end we may love him well , and so as may be both for hi● and for our spiritual profit , and that our love to God suffer no prejudice by it . Now to declare the love we owe unto God , there are many things requisite and to be observed , since we are to love him above all things , with all our understanding , that is , without any error contrary to what he hath revealed for our Belief ; with all our will , that is , without any opposition or contradiction to what he requireth of us ; with all our mind and memory , that is , without any oblivion or forgetfulness of him , or of our duty towards him ; lastly , with all our endeavour and power ; that is , without all sloth or negligence in performing his holy Service , Commandements , Divine Counsels and Inspirations .

The second sort of Love before-mentioned , which is to berejected , may be said to be Venial Sin ; to wit , when ( as we have said before ) the passion of Love over-reacheth the Rule of Reason , as also when the order to be observed in the exercise and performance of Love , is not punctually & exactly kept and fulfilled : As for example , according to reason , and the great obligation we have to Almighty God , we are to love him above all things , and we are onely to love our selves and our neighbours purely for the love of him , and not for any other respect . Yet sometimes , yea very often , experience shews that Self-love and proper will ( such is our frailty and weakness ) do exceed their limits , and become more or less extravagant , being carried with a desire not so sutable to reason and our obligation , as it ought to be . And although , considering Divine Clemency , it may well enough be thought , that such extravagant or inordinate desires , affections , actions , do not alwayes come to such a height as to be mortal sin , and consequently may remain ( though not perfectly ) with Charity ; yet for this reason , that is , because they do render our Charity ( or Love to God ) less perfect then it should be all the Ancient Fathers and Doctors of the Church do unanimously counsel and advise , that all such Loves be rejected and totally avoided by all in general ; but more especially by those who tend to perfection , and in order thereto have by Vow entred the state of a Religious Life . And the reason hereof is , because if men will voluntarily give way and suffer themselves to take pleasure in such inordinate desires , affections , loves , of what kind soever they be , they expose themselves and their souls to danger of falling most deeply and desperately into such spiritual Disease ; seeing the soul thereby grows every day more and more weak and faint in the love of God , and inordinate Self-love grows so strong , that in the end it becomes mortal and hardly capable of Cure .

As concerning the third and last sort of Love , which we are to declare and speak of more at large in this present Treatise , it is that which Divines call Mortal Self-love and Mortal Sin ; a thing even noisome and of the highest offence to God , and more than all other evils whatsoever ( beside such as it self is ) hurtful and prejudicial to man . For this Self-love is so immoderate and inordinate , that it causeth men so to forget themselves , that they undervalue even Almighty God , and by consequence their own salvation . Of this Self-love Saint Augustine telleth us , that Satan hath built his great City of Babylon , lib. 1. De Civit. Dei , and in Psal. 74. For as the True and Divine Love , which reigneth in the Citizens of Hierusalem , that is , in the Servants of God , takes its original spring from the Charity of God , and makes them humble , and to undervalue themselves for the honour and praise of God ; so in the same manner the Self-love of the Citizens of Babylon takes its original spring from their proper will , and they raise themselves so high by reason of it , that they come to undervalue and despise even God himself , their own salvation and eternal interest .

We see in men divers sorts of affections , divers sorts of judgements , o●inions , wills ; in so much that they ●re not more different in feature and ●n the frame and fashion of their Bo●ies and natural Humors , then they ●re in their proper Wills and Self-love : ●nd the reason hereof is , because they ●o not regard to conform themselves , ●or to adjust their proper loves to the True Divine Love . This is the source ●rom whence so much Self-love pro●eeds ; men do not their endeavour to perform the will of God as they ought , put follow too much ( every one ) their proper sensualities and private wills . Oh , would to God , the onely true and perfect Love were well rooted and engraven in the hearts of men ! how would it make them true Followers and Imitators of those that live now ●n the Coelestial Hierusalem ● Without question they would then be all of one mind , as the Apostles and Disciples of Christ were ; who so conformed themselves , that as the Holy Text saith of them , Acts 4. 32. they wer● Cor unum & anima una , all one sou● and one heart .

SECT. 3. Self-Love contrary to the Love o● God .

Egredere de terratua , de cognatione tua , & de domo patris tui ; Gen. 12. 1. Go forth of thy Countrey , from thy kindred and thy Fathers house ; said Almighty God unto us all , in the person of the Patriarch Abraham ou● Father : insinuating hereby , that you must all go forth , and give over the love of worldly Creatures , if you mean to love Coelestial ; you must pluck out of your selves all the weeds of Self-love , and so root them out of your hearts , that they may never grow up again . Self-love is displeasing to God , and altogether contrary to his love . Self-love is the cause of all evils ; it perverteth the judgement , overthrows and disturbs the mind , stops and perverts reason , dulls ●he understanding , empoisons the will , and shuts up the way to Eternal ●alvation . He that loves not well , doth not know God , injures his neighbour , ●orsaketh Vertue , and seeks after honour , riches , and such like things ; ●oves the world and himself , but not God . Take heed therefore ; since it ●s this Self-love that destroys all , commands , and leads , by it self , all sinners ●o eternal damnation .

Why do you love Honour , Riches , ●nd other Corporal Objects of the World so much ? Why do you seek , why do you hunt after them with so much greediness ? It is only because you love your selves inordinately . Yet are you to leave all , and forsake all , even your selves and your own ●ife , for the Love of God , if you pre●end to be everlastingly happy . And ●he reason is , because if the Love of God be not the first and chief in your affections , sensual desires will usurp the prerogatives of Reason and get th● chief place , which is due to God alone : and so by consequence you forsake God for the love of your self , and for the enjoying of your own prope● will and fancy , you rob God of th● honour which is due onely to him , a● the Creator and Maker of all Creatures .

To mortifie and subdue Self-love and our proper wills , is not onely the Counsel , but was also the Practice o● all the Ancient Fathers , who used all their endeavors to weed and pluck out Self-love from themselves , and to with-draw it also from the hearts of others , especially of those who pretend to the perfection of Christian Vertue and Piety , and have the state of a Religious Life in honour and esteem . Now our proper will in this place signifies that absolute Self-love which men use , and whereby they alwayes take complacency in themselves , and ordain and refer all things to the satisfaction of themselves and of their own mind ; whereas on the ●ontrary true and perfect Christians ●enounce whatsoever is contrary to God , and give themselves totally to Divine Love , and to the performance ●f Gods Will and Commandments , ●rdaining all to God , and in a man●er denying all to themselves .

Seeing then , that these two Loves ●re so contrary and opposite the one ●gainst the other , it follows , that such ●ikewise must be all the affections and ●he operations that proceed from ●hem ; that is , opposite and quite con●rary one to another : in so much that ●t is impossible these two Loves should ever reign at once or together at the ●ame time , in one and the same heart ; ●eeing they are altogether incompati●le . You will never find the Love of God agree with the love of the world , ●he love of Earthly Things with the ●ove of Coelestial , the Carnal with the Spiritual . And as it is impossible for Truth and Falsity to agree , or Mor●ality with Immortality , Sweetness with Bitterness in a high degree , o● Peace with War ; so in the same manner , impossible it is to reconcile Self-love with the Love of God . We cannot with one and the same eye , a● the same instant look up to Heave● and down to Earth ; so neither is it i● our power , at the same time , to lov● God and this world .

Therefore to humble and get th● Victory over Self-love , we are fir●● to overcome our selves , and shake o● the yoke and tyrannizing power o● our proper will ; which is the spring of all evil to us . We must absolutely reject that , if ever we mean to embrace Vertue as we ought ; and submit our selves wholly unto God , bein● mindful of all the graces and benefit● we have received , and do still everyday receive from him ; following herein the good counsel of Saint Augustin , great Pillar and Doctor of th● Church , Recordare , quomodo creavi● te non existentem ; redemit te , &c ▪ Remember ( saith he ) how God create● thee of nothing ; how he redeemed ●ee with his own blood , how he did ●ee thee being captive , how he pro●●cted thee in thy infirmity , how he ●riched thee being poor and naked , ●nd how he will happily reward and ●own thee , if thou remainest a true ●ver to him .

SECT. 4. How Self-love opposeth the Love of God .

Upon the apprehension you might ●●t ( perhaps ) be satisfied with me in ●●ving onely declar'd , That Self-love contrary to the Love of God ; but ●ould willingly know some particu●●rities , how and in what manner this ●●lf-love repugns and opposes that ●hich is divine ; to comply in some ●easure , with your desires and in●●nations , I say in the first place , ●hat as Divine Love doth afford ●●d cause to mankind all manner of ●●iritual comforts , consolations , and ● kind of happiness ; so on the contrary , Self-love being a Self-seeker ●● all things , never rests , never cease troubling and intaingling it self an● others in all sorts of inconvenience● dangers , and evils ; being the O● man , which reigneth in mankind and causeth so great disorders an● confusions amongst men , and so m●ny spiritual diseases in Christianity that even St. Paul himself ( Doctor ●● the Gentiles ) could not restrain fro● crying out , desiring to be freed fro● it , Infaelix Ego homo , quis me liber● bit de corpore mortis hujus , Rom. 7. ●● Vnhappy man that I am , who sh●●● deliver me from the body of this dea●● This Self-love therefore may be sa●● to be as a wioked Monster in us , th● totally ruins and destroys mankind ; in another place I shall further decla●● and at present , though it be imp●sible to unfold and discover the wi●●edness of this pernicious Monster ●● the full , I will endeavour in part ●● make it appear how horrid and frig●●ful he is , by the opposition which ●● hath against the Charity or Love of God .

Saint Paul doth much encourage ●e to this design , having so incom●arably well demonstrated and decla●ed the excellencies of Charity , or Divine Love ( so lively , so fair , so love●y , and so agreeable , that nothing ●an be desir'd nor wish'd more per●ect and accomplish'd ) in these expres●ions , Charitas patiens est , benigna ●st . Charitas non aemulatur , &c. 1 Cor. ● 3. 4. Charity , or the Love of God ●s patient , is benigne ; gentle , kind ; Charity envieth not , dealeth not per●●ersly , is not puffed up , is not ambi●ious , seeketh not her own , provok●th not to anger , thinketh no evil , ●ejoyceth not in iniquity , but rejoyc●th in the truth ; Charity suffereth all ●hings , believeth all things , and ●eareth all things : In a word , Cha●ity abideth all wayes free , constant , ●ively , simple or sincere , without ●ny doubleness or disguizement , caus●ng no deceit , nor using any dissimulation ; for having God only for h● last end , in that respect she total●● resteth and sweetly reposeth in him .

But Self-love proveth quite contr●ry both within and without , bei●● alwayes deceitful and disguized ●● all her proceedings ; blaming th●● which should be praised and praisi●● that which deserves blame : estee●ing her self better than all others , y●● sometimes feignedly undervaluin● and speaking meanly of her self , ●● the intent she may be the more prai●ed , and exalted by others : If s●● speaks well of her neighbour , 't is only ●● bring him upon discourse ( or make hi● talkt of ) that afterwards she may fi●● occasion to traduce and slander him ● for Self-love is subtle , and seldom ●● at any time wants ground ( true ●● false ) to maintain or excuse , to pa●liate or hide the naughtiness of he● proceedings ; being like to a Squin●ey'd man , who being bidden to loo● on one side , looks on the other . ●● wicked and deceitful Self-love ! t● whom it must be said what the Pro●het Ahias said to the Wife of Jero●oam , that came to see him disguized , ●xor Jeroboam , curte aliam esse si●ulas ? 3 Reg. 14. 8. Jeroboams ●ife , why doest feign thy self to be ●nother woman ?

Secondly , Charity , or the Love of ●od , makes a man value nothing , ●or esteem any thing in this world , ●ut vertue ; for which reason he lov●th all perfections and vertues in ●eneral , but in a singular manner the ●ertue of Humility , by which he al●ayes submitteth , despiseth , and un●ervalueth himself , suffereth injuries , ●pprobrious and abusive speeches , con●●sions , and beareth all mortificati●ns for Jesus Christs sake , patiently ●nd meekly , without commotion or ●esentment ; attributes no good acti●ns to himself , but to God alone ; and ●nstead of praising , commending , ●nd thinking better of himself for do●ng well , he humbleth himself , flies ●onour , declines and refuses the praises and applaudings of men , wha● possible he can ; not seeking riches , nor worldly pleasures , or perferments , but desiring rather to be commanded , than to command , or to have any power , authority , or dominion over others ; and in sine so content● himself to live in all due submissio● under God and men , that for ou● Lords sake , he is alwayes ready to obey every humane creature that ha● authority to command .

But on the contrary , Self-love , by wayes quite opposite to these , causes a man to affect greatness , honour● riches and plenty of all things , to glorify himself in his Extraction , Nobility , Friends , Estate , Power an● Dominion over others ; to deligh● much in the society and acquaintanc● of great men , and to take his pleasur● in all sensual vanities , so as ver● often to offend God through frailty , an● undue complacence with the world Self-love causeth men to be proud , so that they love to be praised , considered , honoured and respected ; makes ●hem desire to be imployed in great Offices , and in things of great concern : ●t makes one to equalize himself to great Persons , and oft times to prefer himself before his Superiours and Betters , and to despise all he thinks under him or inferiour to him . This makes him glory in what he possesses , and of what he can do ; but sad and dejected , and full of melancholly , when he falls into any want , or necessity : This makes us angry and full of fury , when our conceits and discourses are not well taken , or not approved ; and finally through Self-love it is , that we are so easily and so much troubled in mind at every small thing that happens contrary to our desire and expectation .

Thirdly , Charity , or the Love of God , causeth a man , not to regard so much his proper utility and conveniencies , as those that concern the common and publique good , or are profitable to many ; for which cause he doth not take so much pains and labour for his own interest , as he will do for others : he is in a sor● common to all , and upon that accoun● loveth a common life , abhoring al● singularities at all times ; being contented with little , and giving willingly of what he has . But on the contrary , Self-love causeth men to be chiefly solicitous in what they undertake , that it may be for their own conveniency , interest , and proper utility ; makes them unwilling and slow to do any thing gratis , or for nothing : They will be rewarded to the full , and whether it be in praise , favour , or goods , they alwayes pretend to a full value of recompence ▪ Those who are led by Self-love , love to be praised in all their actions , be they either good or bad : such men love Singularities , and desire in all things to be treated better then others , and applauded above the rest ; envying their equals above measure , more especially , if honour , place , employments , or charges be given to ●●em ; for then they grow discontent●d , grudge , murmur , and complain , ●retending that themselves had been ●ore fit for such a great place , and ●ore deserved to have had such a ●reat Office , Honour , or Dignity , con●erred on them ; yea sometimes plead●●g not only their greater Merits , great●r Parts and Sufficiency , but rather then ●il , even greater need and want ●f it , then others . Behold here but ●ne of the least parcels of the evil ●ffects which proceed from Self-love . ●ehold a glimpse of what a Self-lover ●s alwayes ready to say and do , be●ng altogether for himself , and scarce ●or any body else . But alas ! the time ●s coming , when they must repent of ●his their inordinate Love , if not in ●his world , yet assuredly in the next , ●or all eternity .

SECTION II. Self-love the original spring of all Spiritual Diseases . SECT. 1. All the Spiritual Diseases of Christians from Self-love . 2. Self-love ( it self ) a most da●gerous Disease . 3. A Description of the same . 4. The beginning and continuance of that pernicious Disease . 5. How that pernicious Disease corrupteth all Vertues an● good Actions .

SECT. 1. All Spiritual Diseases of Christian● from Self-love .

FOr the most part , as soon as ● man findeth himself weak and sickly , he presently doth his endeavour to know the original cause of ●●at his corporal Disease and infirmi●● ; consulting with Physicians , that ●y their means and prescriptions a ●resent and fit remedy may be ap●lied for the ease of his pain . I say ●e same of the Spiritual Diseases of ●hristians ; If any of them would now from whence the Languishing ●nfirmities of their Souls ( which hold ●nd torment them daily ) do proceed , Divines will unanimously tell them , ●● is a continual Feaver of Self-love ●●at troubles them ; which according ●● Saint Augustin , is the root of all ●●ns , and consequently of all the Spi●●tual Diseases , Distempers , Sick●esses , and Infirmities , which afflict ●●em ; being the source and spring of ●ll evil , and the plague of humane ●●●fe ; in so much as it may be said to ●●e that Trojan Horse , bearing fire ●nd swords , saccage and rapin in its ●owels . This Self-love may be well ●ompared to a Malignant Feaver , of which as there be several sorts , and all of them for the most part morta● and deadly ; so are there several sort of Self-love , all in their kind , pernicious and dangerous ; consisting som● in pride , some in ambition , some i● vanity and presumption : there a●● Self-esteemings , Self-admirings , Self-complacencies and pleasings , Self-delights , Self-praisings , Self-interests ▪ Self-wills ; with innumerable other● of like nature , which apparently spring from the main root of Self-love ▪

Saint Ambrose one of the chiefes● and greatest Physicians of Souls ● writing upon Saint Lukes Gospel ( Luk● 4. 38. ) speaketh of Seven sorts of these Pestilential Feavers , which are mos● dangerous to Christians . The firs● riseth from pride , ambition , and hypocrisie , &c. The Second from covetousness , the unsatiable desire o● money , or worldly things . The Third●● from sensuality and prodigality i● meat and drink . The Fourth from the concupiscence of the flesh , wantonness in unlawful desires and pleasures . The Fifth , from troublesome humours , ●nd bad conditions , as anger . and o●her disorderly passions . The Sixth ●●om a great negligence in good works , ●nd carelessness in the performances ●f good purposes and resolutions . The Seventh ( and last ) from envy , ●nd displeasure taken at others properties , happiness , good , &c. All which properties are fully contained ●● Self-love : for from thence proceed ●mbitions , rebellions , sacriledges , ●reacheries , rapines , in a word , all ●hat which is most horrid in Nature .

For it being the root of all sin , ●here must of necessity grow up from ●● , as from their Tree and Stock , ●he Boughs and Branches of all ●orts of Iniquity and Vice ; of which ●lso the Apostle Saint John takes no●ice in his Epistle , namely , 1 Joan. ●● . 16. where he mentions the concu●iscence of the flesh , that is , all bodi●y and carnal pleasures , the concupi●cence of the eyes , by which may be ●nderstood the inordinate desire of understanding , knowledge , &c. an● pride of life ; which may also be ca●led the concupiscence of the Will ● breaking out into all inordinate act●ons . So that under these three co●cupiscences , are contain'd and co●prehended the whole sinful state ●● Mankind : and by the Catholiq●● Church , and all Divines of the sam● are commonly sorted or divided in●● Seven branches , namely , Pride , C●vetousness , Lechery , Anger , Envy ▪ Gluttony , and Sloth . All which is fu●ly agreeable to the saying of the S●raphical Doctor Saint Bonaventur● who speaking of Self-love , useth the● expressions , It must be confessed ( sait● he ) that Self-love is the original ca●●● of all evil and wickedness , and th●● by means thereof , all sinful actio●● come forth , or shew themselves , wit● all the Languishing Infirmities , tha● attend our Spiritual Estate .

As for Example , Doth not pri●● and ambition proceed from Self-love ▪ Have they any other original fountai● or spring , are they any thing else but an inordinate Love of our own proper excellencies , and a desire to be commended in all our actions above and before others ? Doth not envy rise up from the same root ? Is it any thing but the inordinate Love of our selves , that makes us grieve and be displeased at others felicity , good parts , vertue , &c. when we compare our selves with them ; and to grudge that others should be equal to us , or to proceed in dignities before us ? Whence comes sloath , negigence , and remissness in Gods service , but from hence ; namely , that out of inordinate Love to the pleasures and delights of the Palate ; we pamper our selves and our carcasses so much , that we become idle thereupon , unapt and unwilling to take any pains , care or diligence in things that concern the good of our souls , and our spiritual interests ? Doth not anger come from hence ? Is it for any other reason then that of Self-love and inordinate esteem of our selves that we are so full of wrath and passion , so easie to be provok'd and s● ready to take revenge upon very frivolous accounts , and that with every one ? Whence comes lechery , o● the intemperate pursuing of sensual● or carnal pleasures ? It is an effect o● Self-love , though one of the ignoblest and least worthy of man ; that we are transported so far beyond measure with those wanton concupiscences of the flesh . The same I mus● say of gluttony ; it is from an inordinate ( and no due ) love of our selves , that we exceed so much in our appetite and affections towards meat and drink : From this disorderly love it is that we affect so much to feed on delicacies and dainties , even to the making a God of our Belly . Lastly , As concerning covetousness , it proceeds most apparently from hence , and from the inordinate love of our selves it comes , that we are so unsatiably greedy and desirous of Riches , Wealth , money , and all other world●● possessions ; so that for conclusion , ●ith infalible truth it may be said , ●●at this Self-love is a Mother vice , ●nd that from thence , all the vices , ●●nnes , evils , and spiritual maladies , ●hat so unhappily infest Mens Souls , ●ave their original , and do spring , ●s Branches do from their proper Tree ●nd Stock , and as Rivers flow from ●heir Springs and Fountains .

SECT. 2. Self-love ( it self ) a most dangerous Disease .

It is not without just cause and rea●on , that these Seven Branches of ●elf-love are commonly called , and ●ear the Title of Mortal or Deadly , ●eeing all the vicious and corrupt in●erests and practices of men are re●uced to some one or other of them , ●s we have already declared ; and if ●● happens that the objects of any of these branches , or several kinds of inordinate Self-love , be very predominant and prevailing in our affections , it must of necessity be , because the Love of God is proportionably weak and at a very low ebb in us ; and consequently it either puts us into , or shews us to be in a most dangerous and sickly condition of soul , even in the state of habitual mortal sin ; being withal deprived of Gods Grace for so long time as we remain in such estate : so that we do not only languish but perish , being destitute both of the Remedy and Physicians , and although ( peradventure ) many notwithstanding their being in this bad condition , through habitual Self-love , do either by reason of their natural inclination , or through the power of some other worldly interest , forbear to commit those gross and palpable sins , which Self-love and vicious affections do usually draw other men unto , yet this will not excuse them , nor put them in a good state towards , so long as they ●re guilty , and their hearts infect●d with Self-love .

But what shall we say now of ●hose , who are so much subject , and ●iven up to this vice , that they set ●heir thoughts and endeavours whol● upon honours , vanities , pleasures ●● as feasting and gaming ) or otherwise ●ngage themselves in Contentions or ●● its at Law , or siding with Factions ●n State , so as that they seem to place ●heir whole delight in such things : ●or although the particular actions of ●hese men , considered singly , may ●eem only to be venial , yet let me ●ell them , the whole number , with ●nnumerable other aggravating cir●umstances , renders them damnable , ●nd that with great reason : because ●t shews , that through the vehemency ●f Self-love , their affections are placed ●nd fixed in those objects as in their ●ast end ; which is to transgress the Ho●y Commandments of God in the high●st and most grievous manner : besides the scandal they give . We judge of their inward affections by their outward actions : Wherefore if these worldly objects of Honours , Vanities , Pleasures , and the like , take up their whole employment , or the greatest part of their time , 't is evident that they are predominant over their affections , and that God is not so much the object of their minds and thought● as he should be ; namely to reign i● them by Holy Love , and to be the principal and chiefest end they aim at . So that being destitute of Gods Grace and giving so great scandal by their life and manners they must needs be in a dangerous condition .

Certainly they do grosly deceive themselves , in imagining that they love God above all things , or that the Love of him is the most cordial of all their loves ; when as reflecting well upon themselves , they would find that all their Love-actions and all the designs of their heart were so wholly bent and set upon worldly things , that the service of God and salvation of their Souls , were the least ●n all their thoughts , least spoken of and least attended unto . For the love by which they are bound to prefer God above themselves , doth not consist in discourse and meerly talking of ●t , but in doing what we are commanded , and in doing it with real ●nd hearty affection ; therefore if they ●ntend to be cured of this dangerous Disease , this languishing and Soul-●estroying distemper of Self-love , it must be as the Christian Doctrine ●oth teach and advise us to do ; name●y , that our Love of God be the most absolute , the most affectionate ●nd cordial , the most general and ●redominant of all other loves , and ●hat it reign in us above and more ●han all other passions . We must love God more then our own selves and ●ur own lives ; we must love him generally , and in all things without ●xception , that he commands us to ●ove ; desiring to please him more than to please our selves : And besid● this , we must be truly and sincere disposed to lose all things , even tho● which are most dear unto us , and ● suffer the greatest indignities , if ●●casion require , rather than to forsa●● him or lose his grace and favour ; a● consequently , we must be ready ● embrace all persecutions , sufferance yea death it self , rather than to co●mit one mortal sin . And this deg●●● of Divine Love , is the only cure the Languishing Disease and Diste●per of Self-love , and is absolutely ●●quisite for the Salvation of our So●●

SECT. 3. A Description of the same .

The Wise Hippocrates , ( accordi●● as 't is reported of him ) deplored his time very much the evil effects ●● Avarice , saying , The Life of M●● is rendred miserable by the same . ● may say the like ( with Father Causs●● of Self-love , since it is the most fatal plague amongst all the passions : It is not a simple malady , but a complex ; a malady composed of all the evils in the World : it hath the shivering and heats of Feavors , the ach and prickings of the Meagrim , the rage of Tooth-ache , the stupefaction of a Vertigo , the furies of Phrenzy or Madness , the black vapours of the Hypochondry , the disturbances of the Waking and Fits of the Falling-sickness ; it hath the stupidities of the Lethargy , the heaviness of Hearts-greif , the pangs of the Collick , the infections of the Leprosie , the venome of Ulcers , the malignity of the Plague , the putrefaction of the Gangreen , and whatsoever else is horrible in Nature .

Since therefore Self-love is such a strange and pestilent Disease in Morality , that there is none like it in Nature , nor more hurtful to Mankind ; I will dilate my self more at large with the same Father upon the Disasters that are daily in the sight ●● the World caused by it . Alas ! the●● are millions of Men who would b● most fortunate and flourishing , if the knew how to avoid the mischievo●● power of this passion : but using ●● consideration , nor endeavour to th● end , they abandon their Bodies ●● dishonour , their Reputation to inf●my , their Estates to waste and mi● ▪ spending , and their whole lives to a● infinity of disturbances and torment ▪ For from hence it comes ( as we da●ly see the experience ) that Virgins ●● Noble Blood and Families are stoln ●way , Families dishonoured and d●solated , and grieved parents precipitated into untimely Tombs by ingrateful Children .

From the same it follows , that s● many Young Widows make shipwrac● of their Honour in the World , an● suffer themselves to be corrupted by incontinency , that so many miserable Creatures , that otherwise with the grace of God might have lived and died honourably ; after they have ser●ed for a matter of talk to a City for time , by reason of their evil and ●●fortunate courses , very often at last ●e in an Hospital . Hence also it ●●mes , that so many Innocents are ●ade away by a death which pre●ented their birth , and many of them ●urthered and destroyed after their ●rth , as it appears more or less , at ●l Assizes and Sessions , to the great ●ame of Christianity .

Besides all these , how many poor ●fants are brought into this Life , as ●recks at Sea are thrown upon the ●ocks , or brought to shore ; so expo●●d to poverty and miseries , that con●●dering the matter well , we may ●nclude and say , that through Self-●●ve many chast Wedlocks are disturb●d , many Poysons mingled , produc●●g wicked effects ; that many Hal●ers are put about the Necks of Self-●●vers , many Swords drawn , and ●any sad Tragedies begun in the night , ●hat are ended at high-noon-day upon a Scaffold . Oh how happy are tho● Souls , which through the grace o● God , are exempt and free from th● Vice of Self-lave , which produceth suc● mischiefs and disasters in the world ▪ Let us therefore follow and use a● our endeavour to put in practice th● Wise Counsel of Solomon , in th● Book of Ecclesiasticus , Chap. 21. ● 2. As from the Face of a Serpent ●● from sin , fly from Self-love ; becaus● as a Serpent comes slily upon us an● stingeth the Body , so all sin , an● consequently Self-love , steals upon an● hurts the Soul .

SECT. 4. The beginning and continuance of this pernicious Disease .

Saint Paul in his Epistle to the Romans , giveth a true account of thi● old inveterate malady of our Souls , saying , Rom. 5. v. 12. Sicut per ●num hominem peccatum in hunc mundum intravit , et per peccatum mors , ●ta & in omnes homines mors pertran●it , in quo omnes peccaverunt . As ●● the Doctor of the Gentiles would ●ave said , That sin ( which proceeds ●●om Self-love , as we have before ●emonstrated ) entred into this world ●rom the beginning , and from the ●reation of the same ; by that sin of ●elf-love , death passed unto all men , ●n which they have all sinned ; for e●en in the Law of Nature sin was in ●he World from old , and death did ●eign until Moses , even on them that ●ad not ( actually ) sinned : which is ●s much as to say , that from Adam , ●n the time of the Law of Nature , ●here was sin in the world , and ●hough in a manner they knew it not , ●et this Spiritual Disease we speak of , ●eigned even then , as likewise in the ●ime of Moses , when the Command●ents or Law of God taught the con●rary : to wit , that God was displeas●d therewith ; and therefore men ●ught to avoid the same : But by reason that all mankind were maculate with original sin , they had no streng●● of themselves-nor grace , to be fr●● from Self-love .

So that thereupon sin did reign ●ver men and also death and damna●tion by reason of Self-love . Infant that did never actually offend , bein● conceived and born in original sin were nevertheless lyable to death an● subject to all Spiritual Diseases , an● to all the Maladies and Corruptions o● the Soul , having their Nature defile● and destitute of Original Justice ; being averted from God by means of Adams transgression , Christ only excepted ; who was conceived by th● Holy Ghost without the Seed of Man and his blessed Mother , the Virgi● Mary , who was preserved from contracting the guilt of original sin , by special grace and the extraordinary perfection of God ; as many godly men judge : but as for all the rest ●● mankind ; they were born in a weak and sickly condition of Soul , by reason of that sin ever since men were ●●eated ; having been holden and tor●ented by all sorts of Spiritual Di●●empers , even the most dangerous , ●ost pestilent , most violent , and ●●ntinual ; insomuch that by the ●●me they were all subject to Satan ●●d lyable to eternal sorrows ; they ●ere all made the Children of wrath , ●e slaves of sin , and every way most ●●serable : Yea , these infectious ●●seases came to such a height upon ●●e whole race of mankind , that ●●e few only excepted , they were ● swept away and perished in the ●●neral Floud ; as is to be seen in ●enesis Chap. 7. v. 1 , 2. &c.

These most violent fits of sin and ●●traordinary punishments for the ●●me , were not so soon passed over , ●t many great pains and labours fol●●wed upon men , and that for the ●ace of four hundred years together , ●●der the slavery of King Pharaoh ● the Land of Egypt : after which ●●ing delivered and freed from that cruel bondage , they were soon afte● visited and afflicted with other grievous calamities and miseries , for the space of more than Threescore Yea● together , to wit , in the Babyloni● Captivity ; where the Royal Prophe●● David , by the Spirit of Prophecy describes them lamenting and be moaning themselves , Psalm . 136. ● 1. Super flumina Babylonis , illi● sedimus & flevimus , &c. Vpo● the Rivers of Babylon there it w● that we sale and bewailed the afflicted estate of Sion . They could no● refrain to mourn , remembring th● great calamities which for their si● God had brought even upon his ow● Sanctuary . How many other Feaver● sometimes continual , sometimes intermitting ; how many heats of burning torments and pain , how man● cold fits of desolation and want have men at several times been subject unto , and made to undergo upo● this account ? Have we not heard ●● those surprizes of sudden destructio● which came upon the people of Sodom ●nd Gomorrah , and all the adjacent ●ountries , when they were wholly ●onsumed by Fire ; as it is described , ●en , 19 v. 24. Do we not read also , ●ow in the time of Elias the Prophet , ●●d at his Prayers , Fire came down ●om Heaven and consumed those un●●dly wretches that were sent to ap●●ehend him ? 4 Reg. 1. v. 10. How ●any cold and comfortless long fits of ●mine , Pestilence and Mortality ●ere others exercised and plagued ●ith for their sinnes ; the Heavens ●ing so shut , that it rained not for ●any years together , and the earth ● parched with drought that it yield●● no water , and people forced there●● , in a languishing and perishing ●●ndition to wander up and down , ●●king water to drink and finding ●e ? as we read Hierem. 14. 1 , 2 , 3. ● . and in many other places of holy ●ipture .

In the sacred Gospel of Saint John ●hap. 5. v. 5. ) we read of a man that had been diseased in body th● space of Thirty Eight Years in Hierusalem , and had for a long time wa●●ed the stirring of the water there , b● which an Angel from Heaven cur● those which first came into the wat●● after the stirring , of whatsoever ●●sease they had . This poor man h●● lain there expecting his cure eig●● and thirty years together , being ●● reason of his great weakness contin●ally prevented by some other bo●● that stepped into the water befo●● him ; and therefore deserved at leng●● to be pittied by our Lord Jesus Chri●● and cured by his Almighty Word a● Command . But alass , How mu●● more was the whole universal wo●● ( all mankind ) to be mourned for , a● compassionated , which had lain l●guishing , not only the space of Thi● Eight Years , but ever since the Cr●●tion of Adam , that is by the acco●●● of some more than Five Thous●●● Six Hundred and Twenty Years ; ●●ing all that time infected and conti●●●ly vexed with the feavor of original ●● which lay upon all and every one , ●●d with a Thousand other actual di●●empers , maladies and diseases of the ●●ul , which held and afflicted par●●cular persons ; some in one kind , ●●me in another . As for Example , ●ow many distempers of wilful ig●●rance and errour in the mind ? How ●any ulcers of envy and malice in ●e will ? How many fallings and of●●nces happened through frailty of con●●piscences ? It would be endless to ●●ckon all the Infirmities and Lan●●ishings of Soul , that lay upon and ●pressed mankind , in such a manner ● was even incurable before the com●●g of Christ , and till he came to ●ply his Grace and the Merits of ●s Death and Passion for their Cure ; ●aving after him the Balsome of the ●●craments to that end : as namely , ●e Water of Holy Baptism , for the ●ashing away that foul stain of Ori●●nal sin in every one , and of all a●●ual sin committed before Baptism , in such as were rightly Baptized ; a●● the other Sacraments , especially th● Holy Eucharist and Pennance for th● healing of all actual wounds ma● in the Soul by sin , committed aft●● Baptism : Insomuch , that before t●● coming of Christ , and also since , ●● all those that are through sin depriv● of the merits of his passion , and ●● those two Sacramental Antidotes ●bove-mentioned , it may be right● said , even now at this present , wh● the Prophet Isaias of old said of t●● Israelites , Omne caput languidu● et omne cor , moerens ; a planta pe● usque ad verticem non est in eo sanit● ( Isa. 5. v. 5. ) Every Head is s●● and every Heart in heaviness : fr●● the Sole of the Foot even to the Cro● of the Head , there is no Health ●● Soundness . All their Kings , all th● Princes , all their Priests , Proph●● and People , were Soul-sick , all ● them , from the highest to the lowe● languished through ingratitude a● other innumerable iniquities comm●●●ed against God ; there was none of ●hem of what condition soever but ●ad defiled themselves by sin , had corrupted their wayes , and were subject to many spiritual imperfections ; and that which rendred their condition most deplorable and despe●ate , was ( as it follows in the Prophet , Ibid. ) because that , Vulnus , & li●vor , & plaga tumens , &c. their Wounds , and Bruises , and Putrified Swelling Sores , which sin had bred in them , were not bound up by the Care and Skill of any Spiritual Physician : They would not repent of their sins , they would do no Pennance , they would hearken to no good Counsel ( the Holy Oyl which should have mollified their hard hearts , and brought health unto them ; ) infine , they would make no use of any of those Remedies which were prescribed for recovery of their Spiritual Health , and for the staying of further judgments ; whence the Prophet adds in the same place ( v. 7 , 9. ) Therefore is your Land still desolate , your Cities bur● with Fire : Et nisi dominus exerc● tuum reliquisset nobis semen , &c. V●less the Lord of Hosts had left us ● Seed , we should have been ere now ● Sodom and been like unto Gomorrah ● but blessed be God , who of his inf●nite mercy doth still preserve som● good and holy people in the World that his Church may never fail .

SECT. 5. How this pernicious Disease of Sel●-love corrupeth also all Vertu● and good Actions .

The Exercise and practice of Vertues is observed and done divers● wayes ; and therefore Plotinus th● Philosopher distinguishes the rational Vertues of the Soul in two gener●● kinds , making some meerly mor● or civil ; to wit , such as polish an● adorn the manners and outward conversation ; others he make purgativ● of the Minde , Spirit and Understand●●g of Men , from errours , perverse ●udgments and opinions . Those of the ●●rst sort are not so absolute Vertues ●s those of the second are ; by which ●e are after a sort made to the like●ess of God . All the Vertues that are ●ertues indeed are purgative . O●●ers distinguish the same Vertues in●● imperfect and perfect , supposing ●●at such division serves better for the ●eclaration of their several natures ; ●ut it comes much to one and the ●●me : For under those which they ●le imperfect , they include all those ●hich others call moral or civil , and ●arce any other : for those which ●●ey call natural and humane , are ●ally moral vertues , and pertain to ●e polishing of the civil life ; not ●●rightly indeed stiled and accounted ●●perfect : seeing that if they do not proceed from Self-love , as very of●●n they do , yet they are alwayes ●●nsistent with it and tend only to ●●me worldly object . Others they call perfect , because they perfect us i● order to God ; having God for the● principal object and end , and makin● us pure and holy , after our prop●● measure and degree in his sight which are all by another name righ●ly called purgative , because they purg● and cleanse our Souls of those Vices which bar our sight of God and ma●● us seem unpleasing to him . In furth●● Confirmation of what has been sai● we are to know it is the general op●nion of Divines , That Vertues of t●● first sort , to wit , those we call N●tural , Civil and Moral , consider●● in themselves alone , or in their ow● Nature , are of no effect nor estee● with God , as being imperfect , a● practiced by a certain instinct a● inclination of nature , whereto ●● the most part Self-love and private i●terest , or ( at the best ) humane r●●son and prudence , that is , world wisdom carries us . As for Examp●● ▪ How exactly do many men ) yea ● wise and well grounded persons ) o●serve the Civil and Temporal Laws ● the Land ! The cause is , they ●ar to do otherwise , reflecting upon ●e penalties and punishments inflict● upon transgressors . How many ●omen live chast and contain them●●lves in the bounds of Wedlock , not ● much minding to fulfil Gods Com●andment , or to be chast , continent ●r Gods sake , but meerly for the ●ame and ignominy which they ap●rehend would follow and happen to ●●em , should they abandon them●●lves to sin and to an unlawful li●erty in that kind ? How many ex●rcise patience , not for the Love of ●ertue , but for fear either to disturb ●hemselves to little purpose , or to dis●lease the party that gives the occa●●on ?

Morover , How many are there to ●e found in the world that seem to ●ove their Friends , their Kindred and ●elations , that seem most dutiful and ●bservant to their Parents , as in du●y all are obliged to be ; and yet how often is it likewise found , that all ●● most of these observances , dutifulness , complacency , proceed meetly from Self-love , and not out of th● Love of God , or from any principle ●● true Piety , Love , Duty , &c. W● fear that if we should not seem loving , dutiful , kind , &c. we shoul● lose the good-will of others , w● should be deprived of some great estate great fortune , or great hopes ; an● thus it is for interest only and for o●● own ends , for the most part , that w● are dutiful and observant towards P●rents : As much may be said of m●ny that make great shew of affect●on and of great Love to those of an ●ther Sex ; it may be feared such kin●nesses and courtships carry with the● much abuse and corruption ; and th● if the chief object or end be not lust ●● some sinful complacency , as most commonly it is , yet Self-love and Vanit● is for certain the principal motive a● cause of such pretensions ; to wit because the party is exteriourly fair amiable , delightsome , discreet , ●●vise , affable , and of good humour , ●s they call it , good company , a ●ood disposition , or that some other ●ke quality commends her to our fan●y ; all which are but the repasts of Self-love , and do render all the Acts ●f Humane or seeming Moral Vertue , ●xercised upon such occasions , meer Vanities and Imperfections , in no sort meritorious ; because they have not God but Self-love for their aim and object .

Whence it follows , That be the Actions or Works which we do , never so good in their own Nature , never so Just , never so Chast , Temperate , and never so commendable in the sight of the World , yet proceeding or be●ng done only upon the account of Self-love , Self-interest , Self-complacency , and not for the Love of God more than all , instead of being valued , or accounted perfect Vertue , Meritorious Works , &c. they will rather be discommended and condemn'd for sin , as the holy Scripture shews clearly in the Example of those Hypocrites , who fasting for exteriour shew only , exterminant vultus suos , disfigure their Faces , that they may appear to the World for to fast . For what saith our Saviour of them ? Amen dico vobis , quia receperunt mercedem suam , Matth. 6. v. 16. Of a truth I say unto you , they have received their reward . As much is to be said of those that give Alms to the Poor , as many of the Pharisees used to do in their Synagogues and in the Streets , Markets and open Places , having a Trumpet blown before them , to shew what they were going to do : they doing all this to be seen of men and that they might be honoured of men for their Charity , Holiness , and good Works ; all that they did was nothing worth . Their doom is the same with the other , Receperunt mercedem suam . They sought their reward in Self-love , in Vain Glory and Proper Will , and therein they shall find it .

The condition therefore which such Men do expose themselves unto , cannot ●ut be very dangerous ; which I shall ●onfirm by one further Example : Sup●ose one be really a covetous Man , ●hat is , inordinately greedy and desi●ous of worldly wealth and to heap ●p Riches ; yet for fear of the Tem●oral Laws or being unwilling to lose his reputation , by being a known no●ed Usurer , or for some worldly respects , he forbears that particular sin , he does not put out his Money to use , nor rob his neighbour in that particu●ar way and kind of robbery ; but yet his heart is as much set upon Riches , and his mind as wholly occupied and taken up in getting and gathering worldly wealth ; he is as pinching , sparing and close-handed towards the poor , gives as little Almes as he that is a professed Usurer : Will it serve this Mans turn think you , will it save him from the Snares of his Ghostly Enemy that he does not put out his Money to use ? No verily , If he hoards up without measure or end , if he refuses to lend freely and to give liberally , when just occasion and the necessity of his poor neighbour requires it of him , being able , he sins , and it s much to be feared , will be found one day in the number of those whom Saint Paul ( Ephes. 5. 5. ) declares to be excluded the Kingdom of Heaven : For though he doth not commit usury nor rob outwardly , yet he is covetous in heart , and that 's enough to work his ruine : witness those words of the Apostle , Neque fures , neque avari , &c. Neither Thieves nor Covetous Persons shall inherit the Kingdom of God .

SECTION III. Of the fatal Ruin of Mankind by Self-love . SECT. 1. By taking more Pleasure and putting more Confidence in Worldly things than in God . 2. By taking Delight in all manner of Sensualities of the Flesh . 3. By their Glorying and Boasting themselves in Malice and Iniquities .

SECT. 1. By taking more Pleasure and putting more Confidence in Worldly things than in God .

SAint Paul the Apostle and Doctor of the Gentiles , writing to Timothy , saith , That the time will come , That Men shall be Lovers of them selves ; and having said that , subjoynes a List of innumerable sinnes to wit , of Covetousness , Pride Blasphemy against God , Disobedien● to Parents , Ingratitudes , Incontinency Impieties , and what not ? all issuin● from the root of Self-love : he fo●gets not to put into this Black Ro●● that Saint-seeming Vice ( or dead● sin ) of Hypocrisy ; telling us , th● notwithstanding Men should be reall● guilty of so many and great Vices yet they will make much professio● of Vertue ; though there be no tr●● fear of God in their Hearts , yet th● will pretend to Piety , having a Fo● of Godliness , but denying the Pow●● thereof , 2 Tim. 3. 2 , 3 , 4 , 5 , & c. ● if he had said , they are so ma● Wolves in Lamb-skins ; they will see● outwardly Holy and Vertuous , b● in their interiour are meer Hypocrit● and great enemies of Vertue , wh● it will stand with their private In●●rests , and Self-love to be so ; in●●much that I cannot but remember ●here what our Saviour saith in the Gospel ( Joan. 12. v. 25. ) Qui amat ●animam suam , perdet eam , & qui o●dit animam suam in hoc mundo , in vitam aeternam custodit eam . He that loveth his Soul shall lose it , and he that loseth or hateth his Soul in this world , doth keep it to life eternal . His meaning is , that whosoever loveth his Soul inordinately and otherwise then he should , and not in due order to God , shall surely lose it to all eternity . Take heed therefore how you Love your selves and blame not me for telling you plainly the truth ; which is , that the eternal Ruine of Mankind consists and is caused chiefly through these disorderly affections ; that is , because we do neither place our Love where we ought , nor exercise it as we ought ; which for the most part happens to us three manner of wayes :

The First is , When a man does as ●t were Cast and drown himself in the Delights and Pleasures of the World and puts more confidence in his Riches and Worldly Pelf then he does i● God . The Second is , When he ru● head-long into all manner of Carn●● Concupiscences , permitting himse●● to sink in the deepest abyss of sin i● that kind . The Third is , When Me● Glory and Boast of their Sinnes a● Iniquities . As to the first of these to wit , that a Man exposes himse●● to great danger and commits a grievous oversight in suffering himself ●● be so carried away with the va●● things of this World ; whethe● Riches , Honours , Pleasures and Fruition of them ; nay so much as to fo●get himself and his own condition ● his own nature and excellency ; re●dring himself thereby like unto th● Bruit Beasts , who have no reason and exercise no Understanding , Di●cretion , Prudence , in the pursuit ●● what they love ; and finally in having more confidence in Creature than in God the onely Creator : An● that which is worst of all is , that ●aving thus tasted the inordinate ●ensualities and Delights of the World , they come by degrees to be ●isaffected and to take no pleasure in ●hings Celestial . For as Saint Paul ●ith ( 1 Cor. 2 ▪ v. 14. ) Animalis ho●o non percipit ea , quae sunt Spiritus ●ei . The sensual Man petceiveth not ●hose things that are of the Spirit of ●od . It is therefore a certain Truth , ●●at the more a Man approaches by ●elight and pleasure to worldly things , he less his affections are to things of ●eaven , and the more backward he ●oes daily from them . Ah : would ● God Men were as well rooted and ●xed in the Love of God as they are ●● the Love of the World ! How ●ould the Pleasures and Possessions of ●e World seem tedious to them , and ●ther a perpetual torment than a peretual delight , joy , &c. For so Saint ●ugustine judgeth , Lib. 13. of his ●onfessions , saying , The effects of ●●ue Love ( that is , the Love of God ) is sweetness , but the effects of Self-lo●● is bitterness .

This is also manifest and furth●● confirmed in the Gospel , by the E●ample of the Rich Man , who as ●● read in St. Luke ( Chap. 12. v. 1● . trusted so much to his wealth and the abundance which he had gather together , that he said thus to ●● Soul , O anima mea , quid time● habes multa bona posita in annos ●●rimos ' ; requiesce , comede , bibe , ●● lare . O my Soul what fearest th●● thou hast much Goods laid up for m● Years , take thine Ease ; Eat , Dr●●● and make good Chear , Eat good M● Drink good Liquor , Banquet ●● fill ; nothing shall be wanting to th● See how this unhappy Man , alto●●ther destitute of the Comforts wh● come from God , resolves to have ●● to take his Humane Consolation his Riches and in the Wealth he ●● gathered ; but to his eternal grief ● sorrow he sound that he propt him up , and rested upon a broken St●● ●r the next night that followed ●ade him see how much he was de●ived ; the Devil ( his and Mankinds ●eat Enemy ) coming and taking his ●●ul from him . Alas ! What good , ●hat benefit did this miserable wretch ●●ceive of all the Wealth and Goods ● had laid up ; he only heaped up ●●series and eternal damnation upon ●●mself , while he put more confi●●nce in the Creature , that is , in his ●ods , Riches and Wealth , than he did ●● the Creator , and relied more secure ●●on his treasures than in God ; for ●hich cause at length the enemy of ●●uls was permitted to take possession him .

SECT 2. By taking Delight in all manner of Sensualities of the Flesh .

In the second place , it is no less cer●●n hat man exposeth himself to most ●●ident and great danger of his Soul , in running headlong into all mann●● of Fleshly Concupiscences and Lust● and permitting himself to sink into t●● deepest abyss of sin , through th●● filthy kind of Self-love ; it being in o● Vice the most absolute defiance th● can be given to Vertue and Honest● and in one kind of sin the greatest pr●varication and contempt that can ●● declared against Gods Comman●ments , which require Holiness in ●● and Sanctification both of the Spi● and Flesh ; whereas through the pr●valency of this Vice , we see even ●● daily experience , many worldly m● loving themselves , their ease and ple●sures over much , in effect to renoun●● their very Baptism and all the Ho● Vows and Promises , which eith●● there or at any other time they ev●● made to God and his Saints , and ● to enjoy their present pleasure , a●● to have their carnal affections and v●luptuousness satisfied : yea for ●● part I cannot but profess to belie●● concerning many men , that with●● ●heir hearts they would become A●heists , Epicures , Turks and Infidels , ●r what you will ( any thing or no●hing ) in point of Religion , pro●ided they could be morally and well ●ssured of the Fruition of their tem●oral pleasures , and that notwith●●anding they should have all their de●●res in that kind accomplished in ●is world : as that unfortunate A●●ila is said to have done , who be●●g born and educated in Christianity ●nd taken for the most Learned Man ●f his time , having translated both ●e Old and New Testament , also ●ritten and Composed several good ●orks or Books full of Sound and ●hristian Doctrine , yet ( unhappy man ) ● length he forsook Christianity , re●ounced his Baptism and declared him●●lf a Jew ; for no other reason but ●●ly to marry a Wife that was one of ●●at profession .

Alas ! How many are to be seen e●ery day that do the same or like thing ●on the same or like account ; namely , for to live at liberty in the commo● road of the most notorious sinners ▪ Especially if they be such persons a● stand in danger of being corrected and rebuked for their faults , either by Bishop , Superiour , or Prelate of the Church .

SECT. 3. By their Glorying and Boasting themselves in Malice and Iniquities .

Having in the two fore-going Paragraphs made evidently appear , bot● by Scripture , Reason and sad Examples the general Ruin of Mankind by Self-love ; I shall not doubt in th● which follows in like manner to mak● evident the dangers and manifold inconveniencies that men expose them selves unto , by glorying in their si● and iniquities , as some do , and by justifying themselves when they have do● amiss , as others . Saint John the b● loved Disciple of Jesus Christ hath this ●einous crime in so great detestation , ●hat he will not have the Faithful to ●ray for them who take delight in ●in and remain obstinately and impe●itently therein ; avouching the same ●o be a sin unto death . Est pecca●um ad mortem : non dico ut pro eo ●●uis rogit , 1 Joan. 5. v. 16. There ●s a sin ( saith he ) unto death : I do ●ot say that any should pray for that ●in . And verily it is no wonder that ●o great a sin ( to wit , as the glory●ng in and boasting of sin is ) should be greatly detested , seeing the same hath been abhorred in all Ages , both under the Ancient Law and the New : The Prophet David enveyeth very much against those that were addicted to this sin ; saying unto them in ● way of correction and reproof , Quid gloriaris in malitia , &c. Psal. ●1 . v. 3. Sinner why doest thou glory in thy Malice ? why doest thou boast ●hy self thou which art mighty in ini●uity ? As if he had said , Why dareest thou be so bold , so presumptuous , so impudent , as not only to transgress Gods Holy Commandments and thereby to offend him , but to persevere obstinately therein ; and so far from true repentance and an humble acknowledgement of thy fault , that thou takest a vain glory therein and boastest thy self for having committed so many sins , so great and grievous wickedness .

Verily , if it be ( as 't is commonly said ) humanum quid , a humane thing ( or infirmity ) to fail sometimes i● our duty and to offend God , and d● abolicum quid , a devilish thing , to persevere and continue in sin ; how much more devilish and detestable must it be to rejoyce , to take pride and boast of our iniquities before others ! And with great reason hath the Wise Solomon rejected and condemn ● for ever those vain and perverse boasters , who not only leave the righ● way to walk in darkness , but are also glad when they have done evil and rejoyce in most wicked things . Let an●ur , cum male fecerint , & exullant ●n rebus pessimis : quorum viae per●ersae sunt , & infames gressus eorum . Prov. 2. v. 14. Their wayes are in●eed perverse and their steps infamous , not only to themselves , but ●o a great multitude of people , who ●re led by their Examples to do the ●ame . But in conclusion they are all ●o know ( Leaders and Followers ) ●hat they walk in the dark way of Hell ; they are posting to destruction and know it not . The reason of which ●gnorance is given in another place , Impius , cum in profundum venerit peccatorum , contemnit . The wicked when they are come into the deepest abyss of sin , have least sense of sin ; howbeit for their reward , ignominy and eternal reproaches follow them , Prov. 18. v. 3.

Do you ask me whence it comes to pass to be so common a thing for men to boast of their sins and to glory in that which is their shame , I answer , It comes from the frequency of si● Sin is become so common , that m● are past shame and none blush fo● what they see every man do . Sin i● it self is doubtless an odious thing ▪ a shameful thing , yea and a fearfu● thing , to all that well consider it ; ye● when it comes once to be common amongst men , 't is little or nothing made of ▪ as the ugliness of Monster● and loathsomness of Diseases , by being daily or continually in our eye , cease to be offensive , and we easily endure them . Hence it is that me● take pleasure and delight in the discourse of their own vileness , and when flatterers are wanting , applaud● and praise themselves in their wickedness , according to that which is said , Psal. 10. 3. Laudatur peccator in disideriis animae suae , &c. Be the desires of his heart never so bad , yet the sinner applauds himself in them , being no way ashamed of them ; but the more pleasing that sin is to the sinner , so much the more detestable for the most part , it is , and displeasing to God ; and consequently this sin , to wit of glorying in sin and of recounting with pleasure our devillish and unholy exploits , must needs be most abominable and heinous in Gods sight ; yea so heinous , that scarce any iniquity which this world affords may be compared to it ; and cannot be expiated but by a grief and detestation on our parts proportionable thereto : as we see in the Example of all good Penitents , Saint Mary Magdalen , King David , Saint Peter , the Prodigal Son , the Publican , and several others contain'd in the holy Scriptures ; whose sin having been exceedingly great or numerous , or both , their penitential sorrow , their contrition , their confusion , trouble , and grief of heart , their detestation , dislike , and loathing of themselves and of their former actings , was likewise proportionably great , both interiourly and exteriourly , both as to their inward sense and their outward expression ; their hearts being ● much dejected as their countenance and their countenance no less tha● their hearts . Now this being th● way of expiating all sins and no other means of reconciliation wit● God to be thought of , but only tha● of godly sorrow for them , peniten● and humble confessing of them ; who can doubt , but that sinners , so long as they applaud themselves for sinning , so long as they take Pride , Pleasure , or any Vain-delight and Vain-glory in recounting their sins ; so long as they canor do , in the least manner , sport themselves in the remembrance of them , are in a bad condition , and do give an evident sign of their Souls fatal ruin thorow Self-love and want of a true cordial repentance of their sins ; as we have now ( compleatly , as I suppose ) declared by Scripture and Reason .

For conclusion I shall add an Example or two , to shew what an excess of impudence and immodesty 't is possible , through want of the grace of God , for people to arrive ●t in this kind of wickedness , name●y , of glorying and taking Pride in ●heir sins . Athenaeus ( lib. 13. ) tells of Phryne , that famous Impudique ●n her time , and one of the most ●mmodest Women that ever was born upon earth ; that being a Common Strumpet , yet very beautiful , she had by her lewd Trade and inveig●ing practices upon such as haunted her company , ammass'd and got together such a vast Treasure , that to perpetuate her Infamous Name and Crimes , she offered of her self , and at her own charge , to repair the Walls of Thebes , that great City , which no meaner person than Alexander the Great had some time before demolished and caused to be pull'd down . These Walls , though the charge of them were held to be almost inestimable and far beyond the reach of any private wealth , this Woman would rebuild only with the price of her Whoredom ; requiring no other reward but the immortalizing of her Name , and that this Inscription might be engraven upon the Walls for a perpetual memory of her self and her naughty practices , Alexander quidem subvertit , sed Phryne restituit . 'T was the work of an Alexander ( that is , of a great General and his Army ) to pull these Walls down ; but one Phryne has set them up .

And yet in this Example there may perhaps be observed some shew of a generous mind ; in that which follows there will be found nothing but the prodigious lewdness of a Woman madded with lust , and therefore past shame . I think of Messalina , Wife to Claudius Caesar the Emperour , a Woman of such an irregular pride and lust , as ( if Historians wrong her not ) she was not ashamed publickly to boast of it ( as of some Feat of Honour ) that she had committed Adultery with twenty five several men , one after another ; be●ng forced at length through weari●ess to give over , but not satisfied ●n her lust .

Lassata viris , sed non satiata , recessit .

This most strange Impudique took such a perverse glory in what she had done , that she defied all the unchaste and lewd Females that were in Rome to do as much if they could . Yea such was her wicked confidence and boldness , that she spared not to blame the Vestal Virgins and all other persons of her Sex , that had vowed Chastity , as people not well informed . And now , alas ! are there not many in the world , that with this Cursed Messaline , stick not to blame and cast all manner of unjust reproaches upon those persons ( Men or Women ) that vow Chastity and the state of a single life to our Lord Jesus Christ ; thereby barring themselves of the liberties which otherwise they might lawfully take in the world ? Al● how many are yet to be seen eve●●day , who make it their business a● the subject of their chiefest glory , ● pursue the designs and recount t●● exploits of carnal lust ; not mindin● that those who glory and boast the● selves in sin , are absolutely uncap●ble of doing any good work pleas●●● to God or meritorious of eternal ●ward . The reason is , because the● take pleasure , they delight , and spo● themselves in sin ; then which n●thing can be more sinful . No ma● can make himself sport with th● which he really hates . If therefor● we can play with sin , whether ●● our selves or others , 't is certain w● do not hate it as we ought . I ad● moreover , that though we shoul● grant that some good , in order t● God , might be done by these Self-lovers , Self-praisers , and Self-pleasers , yet certain it is , little or none would be done , for the reason above-mentioned , to wit , because they place their chiefest pleasure in wick●d actions , and all their endeavours ●re so bent and fixed upon their Vani●ies , and in taking complacency in ●heir own doings ( be they good or ●ad ) that oft times they do violence ●o themselves meerly for the aug●enting the follies of their wicked●ess ; that is , in striving to be more ●oolish and wicked .

Sect. 4. How Self-love is prejudicial to God and Men. Sect. 1. Self-love causeth Blasphemy Vndervaluing of God ; therefore prejudicial to him . 2. Self-love looks always at his own interests , in treating with neighbours ; therefore prejudicial to them . 3. By Self-love we Seek all sorts of Vanities therefore prejudicial to our selves .

Sect. 1. Self-love causeth Blasphemy and an Undervaluing ●● God ; therefore prejudicial ●● him .

SInce it is the Divine Precept , T●●● we should love Almighty Go● above all things , with all o● hearts ; that is to say , by all o● Understanding , without any erro● contrary to Faith ; and with all o● Soul , that is to say with all our Wi● without any opposition or contra●●ction to the Will of God ; with all o● Mind , that is to say , with our M●mory , not yielding to any oblivio●● or voluntary forgetfulness of him and , finally , with all our Strengt● that is to say , with all our endeavours and power , not using a● slightiness or negligence in doin● his Service ; seeing ( I say ) th● we ought thus to love God , it fo●lows of necessity , that if we do no● but the contrary , being found neg●igent in the performance of any the ●ore-mentioned particularities , we ●o prejudice God , and rob him of his ●ues and Rights . For man cannot ●e cornival with God , so as to give ●im no more than he● thinks meet , ●ut must give all that is required , and ●o all that is commanded , and in such 〈◊〉 as it is commanded ; nor may ●e yield to any other love , which i●●ot in order to the supreme love of ●od .

And with most just reason it is , that ●od doth thus claim all to himself , ●ll Love , all Service , all Honour , ●nd acounts himself in jur'd , when a●y Love , Honour , or Service , but ●hat he allows , is performed to any ●hings else : for he made all , he 〈◊〉 ●●d all Creatures , even the whole ●niverse . He gave us all the Being ●●at we have , all our Powers , Fa●ulties , Parts . We have nothing ●ut of his Gift , and could do no●●●ing but for his help : Therefore it is most due to him , that we should love him ( as above-said ) with al● our Hearts , with all our Souls , with all our Mind and Strength ▪ This is Gods due , by that great and universal Title of Creation ; to which that more Special Title of Redemption adds much right . B●● alas ! how little sensible are we ●● either ! how often do we trang●gress , and leap over the limits of o● bound duty , and how much negle●● our obl●gation , through the veheme●cy of Self-love , and the affection w● bear to our selves , the world , an● the things contained in it , the riche● the honours , the pleasures , and v●nities of the world ; not to speak o● divers , more unlawful , objects th●● to be found , and too frequently stumbled upon ; which cause much dis●●nour to God , and great prejudice ●● our Souls , through the innumerab●● disorders and distempers , which happen in Chistianity by occasion o● them , blinding the understanding● and shutting up the eyes , as it were , of all Mankind , through the pre●alency of their mischievous ef●ects .

One of the chiefest , and greatest whereof is pride and ambition ; of which , intending to speak more at ●arge in an other Treatise , for the ●resent I will only say ( and desire it may be observed ) that through this ●xcessive pride and ambition God is ●ighly dishonoured , and the rights of his absolute and sole Sovereignty ●resumptuously trampled upon and ●espised , no less than by open Blasphe●y ; while through the pride of their ●earts men refuse to acknowlege him ●he only God , the Creator of all ●hings , and that his providence ru●eth the world ; and while out of the ●ame affection of pride , disdaining to ●e under his power , or command , ●hey forbear not to speak evil of his Deity , and either to deny or dispute ●is Supream Authority , Divine Omnipotency , &c. Verities ever acknowledged from the beginning of the world , continued in all the ancient Law , and renued in the Gospel , at the very birth of Christ , and by the Publick Confession of all Chrians , preserved to his present . So that there seems nothing to be added to the pride of too many now adays , but with Domitian the Emperor , having thrust God out of his Throne , to place themselves in it ; as , if you please to consult ancient Histories you will find that Emperor to have done ; who through the exorbitancy of many other precedent Vices , arrived at last to such a stupendious height of Pride , Self-estimation , and sottish Ambition , as to require to be called and proclaimed God ; not enduring to hear of any other : and , as Eusebius Caesariensis relates of him ( Lib. 3. Hist. Eccles. cap. 19. & 20. ) putting to death all those of the Tribe of David among the Jews , that himself might be acknowledg'd the onely King and God of the whole World , as Jesus Christ , the son of David , was by Christans confessed to be .

A great excess of pride , and Self-love this was , certainly , in a mortal man , to affect the honour and esteem of being accounted God ; yet it was no greater , than what some others had attempted before him ; as for example Nabuchodonosor , of whom , according as holy Scripture reports , Judith 6. v. 3. his servants were wont to speak thus . Ostendam ●ibi , quia non est Deus , nisi Nabucodonosor , I will shew you , that there ●s no other God but Nabucodonosor ; and of Herod , Acts 12. 22. who accepted of the Title of God , though to his cost , given him by the publick acclamation of the people . And as these , through pride think themselves to be Gods , and require others to have the like opinion of them : So there are , that altogether deny God , and either through pride , or some other distemper of mind , think there is no God at all to be acknowledged ; of whom the Prophet David co●plains , Psal. 13. v. 1. calling the● Fools , though none think themselve● wiser men . Dixit insipiens in cor●● suo , Non est Deus . The Fool ha● said in his heart there is no God . C●●rupt they are , and become abomin●ble in their doings . There lies th● cause of their Distemper , and shew whence it comes , that they are su●● fools , and so besotted in their unde●standing . They are men that drow● themselves in the multitude of the● iniquities , that give themselves ●● to all manner of sin and vice : an● of such men it is not to be wo●dred , that they should be easily perfuaded to think and apt to say , Ther●● is no God , no Divine Providence , that governs the World , none , th●● shall judge the wicked actions o● men at the latter Day , no Judgement to come , no account to be given of what we say or do in thi● world . For all this is natural to them , and they hear such lies as these with much ease and delight .

How many , besides these , are ●here , that daily injure and disho●our God , by making a God of their ●ellies , through Glutteny and Drun●enness . How many , that with those wicked ones in Job ( ch. 15. v. 25. ) Stretch out their hands against God , ●nd think to strengthen themselves against the Almighty . Such a one was ●hat Cassibes , the Son of Cyrus , who according to the relation of Herodo●us , would never acknowledge any other God but himself ( a common Distemper of those mighty Asian , and some other Monarchs ) being so notoriously wicked , and impious in his proceedings , as that where ever he came , he caused all Temples , or Places where God was invocated , and worshiped , to be burnt . But as his impiety went not unpunished , so let me say it once for all , That nothing , which these Blasphemers do either speak , act , or conspire contumeliously against God , shall ever escape its due punishment . Though you daily see and hear those ; that every moment , and almost at every word profane his most holy and terrible Name , by their Oaths and Swearing . Though you hear so many Atheists , taking the liberty to deny the Deity , Providence , Power , Justice , and Goodness of God : Though you see so many Politicians and False Chirstians , losing themselves in their dissolute lives , and perjuring themselves in their Oaths , whether by God , by his Church , by the Gospel ( of which they are in heart the greatest enemies ) or by any other kind of Oath , though they seem to be very fortunate and prosperous for the present , yet shall they not escape deserved punishment ; Divine Justice will find them out , first or last , in this world or in the next .

We see many sad examples , how severely God Almighty hath from time to time punished such presumptuous and arrogant people , so that we need not seek , or take examples out of Holy Scripture to prove and verifie this evident Truth . Let us ●ook but into this present age , and we shall see , that for the most part , Those that blaspheme the name of God , that rob and vilify his Church , pollute and undervalue his holy Sacraments , make unjust wars against his Holiness , the true Vicar of Christ upon earth , Those that take arms against their lawful Sovereings , Kings , Princes , &c. that persecute , and put to death the true and lawful Ministers of Gods Church , have for the most part died shamefully , and perished miserably , their bodies hanging dead in the aire , as unworthy to have their Burial amongst good Christans , and their poor souls carried into the deepest pit of Hell , there to suffer torment for all Eternity : which things ought to give great terror to those that meditate of the judgments of God , and the punishment he inflicts upon the Blasphemers of his holy Name .

It is true , God hath sometimes deferred to punish some of these sinnets ; expecting their happy repentance , and conversion : but some likewise he hath severely and suddenly punished , inflicting pains presently upon their sin . As ( for example ) he did to one Olimpius , Bishop of Carthage , who for Blaspheming the Holy and Divine Trinity , was suddenly seized upon by a natural fire all over his Body , which by little and little burnt and consumed him roaring amidst the excessive pains which he endured .

Anatolius a great Blasphemer of Christ , in the year of our Lord 582 was exposed alive to wild Beasts , and by them torn in pieces ; after which he was drawn to the Gallows , and there hang'd ; all the rest of his Fellows being burnt in a little Ship by artificial fire ; and so perished both by water and fire . Nicephorus ( lib. 17. cap. 4. ) says that Nestorius was such another , to wit , a Blasphemer of the holy Mother of God ; for which fault , Divine Justice so ordaining it , his Tongue was eaten with worms , being yet alive ; by reason whereof he suffered extream horrible pain , and at last died miserably .

The Spanish History , written by Rodericus Sanctius and others , makes mention of divers other like examples ; particularly of one Alphonsus a great Blasphemer , who was suddenly punished by Divine Justice , for saying , That he could govern the world far better than God , if he would undertake it . Toletanus ( lib. 6. de Reb. Hisp . ) saith , that Datianus was , for the like offence burnt and consumed by Fire from Heaven ; and that Gunderick was suddenly seized and strangled by the Devil ; as likewise were Alrorax , Attilla , and many others , that for their blasphemies received present and horrible punishment from the hand of God .

Procopius ( lib. 1. de reb. gest . ) Belisar . ) testifieth , That Hunnerie● a most cruel King of the Vandals , ( who was not only a great Blasphemer , but also a great Persecutor of Christians ) was whilst actually Blaspheming , suddenly taken with the Plague , and died miserably in the place where he was struck . Beside , if you will take the pains to read Osorius ( lib. 20. chap. 3. ) in the Portugal Histories you will find , that for the like Crimes , the same or like death happened to the Lord of Ce●lis , who died mad and raging in Blaspemies without end , after he had plundered several Churches , and burnt the Abbey of Saint Hubert . Verily I could alledge here an infinite number of other like sad Examples , but these may suffice to make us absolutely believe , that never any obstinate and perverse Blasphemer had a happy end ; and that although some may seem to escape Vengeance in this world , yet in the next wrath and indignation to the height will be their portion .

Sect. 2. Self-love looks alwayes at his own Interests , in treating with Neighbours ; therefore prejudicial to them .

Having already shewn , how God Almighty is vilified , undervalued , injur'd , and blasphemed , by the pernicious Disease of Self-love , and the evil Effects proceeding from it , if we will now consider things well , we shall find that our Neighbours are no less injur'd , wrong'd , and prejudiced by the same ; because it makes men look at themselves , and to seek only their own Self-ends and Interests , upon all accounts and occasions ; as a learned Divine doth well observe , saying , That Self-love is alwayes in agitation , alwayes acting , against our Neighbour , or against ones self . Self-love never leaves our Neighbour long in peace , but ever and anon is finding matter to trouble and vex him , living almost in perpetual grudg with him , and i● opposition to him , either spiritual o● temporal ; what by Process and Sui●● at Law , what by private quarrels , contentions , animosities , what throug● 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 i● 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 In●eritance of his Fathers , for to make Achab a garden of pleasure . What ●orrid mischiefs were caused by the ●elf-love of David , in the matter of Bathsabee and Vrias , first defiling ●he Wife , and then commanding the ●eath of the Husband ; as we read Reg. Ch. 11.

In fine , all other murthers , slaughers , and violences of that nature , ●hich are daily committed , do they proceed , have they any other spring ●r root , than the inordinateness of his passion of Self-love ? All con●entions in Courts of Justice , all ●leadings and debates in Parliament , ●hey have no other original ground ●ut Self-love : All the Wars that are ●etwixt Kings and Princes ( and which are the great and almost per●etual plague and scourge of Chri●endome . ) whence come they but ●●om Self-love ? The same is to be ●id of all Domestick contentions ●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 ●he vanities and follies of those who ●re wholly addicted to pleasures , and of those who with like eagerness pursue their profits , and interests of gain ; and see how vehemently and ●niversally the Spirit of Self-love agitates and works in them all : how ●estless they are to put their proper will and sensuality in execution , and ●ow solicitous till they have obtain'd ●heir desire ; which may be obtain'd , ●ut can never satisfie : their wills may be fulfilled , but their minds are ●ever the more at rest .

Seneca ( lib. 1. de Tranquilitate ●itae ) takes part with Democritus , ●nd maintains , that he had more rea●●n to laugh at the state of the ●orld ( or humane affairs ) consider●●g the great vanity and folly that is ● them , than Heraclitus had to de●ore them with his tears ; and the ●●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 , tha● is , of perverse and obstinate people , playing their pranks , and doing contrary to all reason . There is no grea● cause to lament one that goes to the Gallows sporting and dancing , as ●● he were going to a Feast ; such ● man deserves to be less regarded , ●ven for his vain joy and unseasonable alacrity , in seeming so little t● consider , or lay to heart the sad condition of his approaching end . ●● the same manner when we see m● go wilfully , and with delectation to ●ternal miseries , only because they will satisfie their Self-loves , and ●njoy their Self-wills , and sensual ●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 ? ●ot being ignorant , that all good Christians , who apprehend and re●ect better upon their unhappiness , ●ut of a spirit of more perfect chari●y , will not fail to pity them , and ●o have a great compassion for their ●ad and deplorable estate , and for ●he imminent danger they are going ●o precipitate themselves into for all ●ternity . But I mean , they give no ●ause , of themselves , to be pittied . I ●o willingly say , Alas for them ! ●las ! that for a short momentary ●leasure they will thus choose to suf●er eternal torments ; as Job says of ●hem ( chap. 21. v. 13. ) Ducunt in bo●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 , qui● 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 : ●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 , so as to make them see the truest effects of the Love of God , which are absolutely contrary to the effects of Self-love . For why , the effects of Divine Love are all of them good , yea they are all the good that can , or ever will be desired ; but contrariwise , the effects of Self-love are all of them evil , and are all the evils that men can possible think , imagine , or fear . Since then there be two sorts of Love namely , the Love of God and th● Love of our selves , and that all tr●● good and happiness is to be attributed to the Love of God ; as on the contrary , all wickedness , and all evils to Self-love ; we are now to ma●● our choice , we must go either to th● right hand or to the left ; we mu●● practice either what is Divine , o● else Self-love : Consider the matt●● therefore well , and proceed as yo● see cause by what hath been hitherto said , you cannot but have observ'● and know , that all the actions of those that exercise Self-love , tend wholly to their own praise and commendation , and to exalt themselves ; and if at any time they applaud Vertue , it is only to praise themselves the more ; upon a precarious and false supposition that they are such : For though they applaud it they never practice it . Their practice is only what the Poet ( Ovid ) describes , Laudamus veteres , sed nostris utimur annis . ●n conclusion , where Self-love reigns , ●l Vertue , all Justice , all acts of ●harity , all good Discipline , are sent ●●to exile , are banished ; and on the ●ontrary , Cruelties , Commotions , ●ars , Lusts , Adulteries , Murthers , ●esolations and Tumults , Furies and ●yranny , Persecutions and Robbe●es , Pride and Ambition ; yea , all ●ices ( without exception ) which can ●e named , are in such vogue , that ●othing can withstand them , and in ●uch credit and practice , that it is in ●ain to speak against them .

By Self-love every one is prejudi●ed : By means of Self-love poor Orphans lose their right , and poor Wi●ows sustain wrong ; none conside●ing their cause , none regarding , or giving ear to their just complaint . Through Self-love , the poor perish , or live miserably ; few or none takeing pitty , or having any compassio● of their hard condition . In fine , a● sorts of men suffer more or less , ●● some respects or other , through th● prevalency of this passion . Fro● hence , from this cursed root , Treasons are contriv'd and spring , Felonies are committed , Perfidiousne●● and Deceits practiced , Churches a● robbed , Matrons and Virgins defiled , Religion and all Fear of God laid aside and forgotten ; insomuch that hereby the Proverb comes to be verified , Mala etiam non quaerentibus obti●gunt ; bona vix accedunt etiam qu●rentibus . Evils though not sought after , will be found and take place ; but God though never so much sought after , will scarce be found . This was the answer of that famous Diogenes the Philosopher , when one asked him what his Opinion was touching Mens Estate and Condition in this World . And truly in my judgement the answer was to purpose ; for so much as ( generally speaking ) Vice is much more rife in the World than ●ertue , and consequently men are ●ore apt , and are better furnish't to ●rocure Evil than to procure Good , ●oth to themselves and their neigh●ours .

Sect. 3. By Self-love we seek all sorts of vanities , therefore it is prejudical to our selves .

Having so largely declared in the ●wo precedent Paragraphs , how Self-●ove is most prejudical to God and our Neighbour , tending to Gods dishonour and our Neighbours harm ; it hence of necessity follows , that the same Self-love is also most prejudicial to our selves ; for if God be offended by our Self-love , as we have plainly demonstrated that he is , the very same transgression committed against him by Self-love , doth wound our own poor Souls to a spiritual death ; and if withal our Neighbour be prejudiced or harm'd by it , as 't is certain he is , it doth also include , that we our selves are prejudiced and receive hurt thereby , no less than ou● Neighbour ; seeing we cannot unjustly harm our Neighbour but we offend God , and by offending God we hurt our selves : so that there need● not much to be spoken to prove this verity ; to wit , that Self-love is prejudicial to our selves as well as to others ; nevertheless , to keep a dece●um in our proceedings , since I have not been sparing , or restrain'd my self in shewing the evils and mischievous effects of Self-love , in relation to God and our Neighbour ; it seems but requisite that something should more particularly be proposed to shew the like effects which it has upon our selves , and how much we our selves are prejudic'd by indulging to the passion of Self-love .

First , you are not ignorant , that Self-love , according to the Ancient Fathers , doth blind the eyes of Mankind , dulling the Spirits , and weakning their Understanding ; inso●uch , that being to make choice of ●y thing , for the most part they ●use for the worse ; and more espe●●ally , when the matter concerns ●●eir spiritual estate or good . As for ●xample , there is nothing in this ●orld , that a man loveth better than ●is Life , his Soul , his Ease , his pro●er Will , his Pleasures , his Sensuali●●es , his Vanities , and the like : and ●et 't is certain ( and well donsidering ●e would easily see it ) that all these , ●ven the best of them ( Life and Soul ) ● inordinately loved , are extreamly ●ontrary and prejudicial to his true ●ood : For in this sense , according to ●he Evangelist ( Joan. 12. 25. ) Q●i ●mat animam suam , perdet eam , &c. He that loveth his life shall lose it , ●nd he that hates his life in this World : that is , loves it not , nor makes any reckoning of it in compa●ison of his love and duty to God , shall keep it to life everlasting . The ●ame is to be said of the soul , according to Saint Matth. ( ch. 10. 39. ) As for the rest ( ease , proper will , pleasures , &c. ) they are meer Vanities , not worth the wishing for , a● witnesseth the wise Solomon , in those words , Eccles. 1. v. 14. Vidi cuncta , quae fiunt sub sole ; & ecce Vnivers● Vanitas . I have seen ( saith he ) and considered all things that are done under the Sun ; and behold , they are all vanity and affliction of Spirit ; which is to say , they are things wherein no full satisfactinn of raind , no perfect content is to be found ; and that therefore men do vainly , and to their own prejudice , to set their minds , their love and affections so much upon them .

Yet will not men be perswaded ; their minds are still set upon the things under the Sun , and not on those above it : they still mind the world and worldly things , worldly riches , worldly honours , worldly pleasures , worldly power , &c. and with such an eagerness of appetite do they hunt after these things , as if ●●ey were the chiefest good , and ●●at all happiness consisted in them ; ●eglecting the care of their Souls for ●e love of them ; quite contrary to ●e advice and exhortation of the ●lessed Evangelist Saint John , who ●howing the harm that comes to men , ●y setting their minds and affections ● much upon worldly things , and ●esirous to withdraw them from it , ●nd to fix their minds and hearts ●here they ought to be fixed , that ● , upon God and the life eternal ; he ●ys thus to them , 1 Joan. 2. v. 15. ●ratres , nolite diligere mundum , neue ea , quae in mundum sunt . My ●ear Brethren , do not love the world ●or the things that are in it ; as be●●g a thing most prejudicial to your ●piritual interest : by reason , that if ● man loves the world and the things ●hereof , he cannot love God as he ●ught ; the love of the Father is not ●● such a man : which counsel of the ●postle is also seconded and confirmed by the Catholique Church , by whose Order it is , that being to be enrolled in the rank of Christians , before our admittance to the Sacrament of Baptism , it is demande● and asked of us whether we do renounce and forsake the World and the Devil ? Abrenuncias Satanae ● omnibus pompis ejus , & omnibus op●ribus ejus ? ( See the Roman Ritual● Do you renounce the Devil , and a● his pomps , vanities , and wicke● Works ? To which we all assent an● answer , Abrenuncio , I do renounc● and forsake them most freely an● willingly .

But alas ! notwithstanding our promises and engagements to love God only , and all other things meerly for his sake , in order to him , and so far as he allows us to love them ▪ such is our depraved nature , such our false hearts , that we mind nothing less than those our sacred vows ▪ and suffer our selves to be violently carried away to all the excesses of worldly pomp , pride and vanity ; ●ading our selves with Gold and Sil●er , and setting our selves out with ●●l the bravery of sumptuous Gar●ents , to the confusion of our Souls , ●onsumption of our Estates , and ●orning of those who are our infe●ours , or fall any thing short of us ● vanity or vice . Add hereunto the ●any vain divertisements which Self-●ove has invented , and doth invent ●aily for our pass-time , and the sta●ing us off from more serious thoughts . ●ith these sports and divertisements ●e spend unprofitably ( and there●ore more or less sinfully ) all our ●ime , which is one of the most pre●ious things we have in nature , and ●● the spending whereof ( well or ill ) ●e are most concern'd . Thus we ●pend all the day , thus we spend most part of the night ; these diver●isements take up all our time , so ●hat we have little or none to spare ●or God , or our Soul . And what may ●he subject of these divertisements be ? for the most part ( setting aside those which are exercis'd in voluptuousness and Belly-chear , feasting and Banquetting ) 't is little else but vain discourse , vain conversation , vain entertaining of one another , if we proceed not to worse , and that our discourses wrong not those that are absent by detraction , slander and mis-report , and that our conversation runs not out into some dishonesty or other , some impudicity or unchastness of action , some immodesty , filthiness , and unseemliness of speech : as considering the great frailty of humane nature , and the prevalency of ill custom , it can hardly be thought but we do . In thus doing , we turn night into days and days into nights ; not to be wondred at , nor much spoken against , it is the mode amongst so many of the great ones ; who after the night spent in revelling , are obliged for their health to keep their Bed till towards noon , and well it is if they can rise to take their dinner .

How much time is consumed in vain unprofitable playing at Cards and Dice ? What Swearing is occasion'd thereby , by all manner of fearful Oaths that can be imagined ? What horrid Cursing , Blaspheming , and Damning themselves at every Chance ? What giving their Souls and Body to the Devil , so as it would make a man tremble but to think of their horrid and execrable expressions ? What should I speak of the divertisements of Comedies , and Plays and Balls ? How much precious time is spent herein is known ( but perhaps not so well considered ) by those that frequent them ? Account must be given for it together with the rest . Thus do men consume their time , and live indeed more like Brute Beasts than good Christians ; since they mind nothing but sensual things , neglecting prayer and devotion wholly . Thus sadly do they forget their Vow and Promise made in Baptism , that they would renounce the world , the flesh and the devil , with all his wicked works and vain pomps . Add unto all the vanities aforesaid , the continual use and fruition of bodily pleasures in meat and drink , &c. to which others wholly give themselves up , pleading for their practice ( though to the great aggravation of their guilt ) those words of Saint Paul , Ephes. 5. v. 29. Nemo unquam carnem suam odio habuit , &c. No man ever hated his own flesh , but nourisheth and cherisheth the same . For this reason ( say they ) we will taste , so much as it lies in our power , all the pleasures of the five senses ; nothing that is pleasant shall escape us . Quae desideraverunt oculi nostri , non negabimus eis . All things that our Eyes desire they shall have , if we can procure it for them , Eccles. 2. v. 10. We will enjoy the good things that are present , we will fill our selves with Wine , and crown our Heads with Rose Buds . Sap. 2. v. 6 , 7 , 8. Thus they say and do .

But oh ! how sad and fearful a thing is it for men that profess themselves Christians , to lead such lives , so absolute contrary to what they have promised to God , and against the special command of the Apostle ; who in compassion to such men , prescribes them a remedy for their Disease , and shews them how to employ their time . Redimentes tempus , quoniam dies malisunt , Ephes. 5. 15 , &c. Walk warily , dear Brethren ( saith he ) redeeming the time because the days are evil . Wherefore be not unwise , but understanding what the will of God is , and perform the same . Walk honestly as in the day , not in banquetting and drunkenness , not in beds and impudicities , not in contentions and emulations : Nor make any provision for the flesh in concupiscences , Rom. 3. v. 13 , 14.

Ah poor Self-lovers , that this passage and expression of the Apostle could be to you the subject and means of conversion , as it was hereto fore unto the great Saint Augustin , that most glorious Doctor and Pillar of the Church ; who at his first happy and miraculous conversion , was by a voice from Heaven directed not only to the Catholique Faith , but to a Life of perpetual Continency , as he himself doth acknowledge , Lib. 8. Confess . Cap. 18. The voice which came from Heaven was this , Tolle , Lege , Tolle , Lege ( Take up and read , Take up and read ) meaning the Book of the Gospel , which lay there by him . Having done as he was commanded , upon opening of the Book , the first place his Eye fixt upon , was that Text of Saint Paul above-mentioned , to wit , Rom. 13. 13. Sicut in die honeste ambulemus , non in comessationibus & ebrietatibus , &c. The consideration of which words , through the Grace of God , so wrought with him , that he was forthwith converted both to the Catholique Faith and to a most holy , continent , and chaste life . Oh , that we could follow his good example , and retire our selves out of the Life of this World , to a Life Holy and Spiritual ! that we could give our selves up wholly to Gods service , renouncing all vanities and vain divertisements , fopperies , and all the sensualities of the world and of the flesh ; and avoiding all the deceitful works of the Devil , as things that are most prejudicial to our Bodies and Souls . Oh that we could resolve from this present time to say with the Prophet Osee , Ducam animam meam in solitudinem ( Oseae 2. v. 13. ) I will lead ( or with-draw ) my Soul into solitude . I will make a divorce , a perpetual seperation from all sorts of Vanities , Concupiscences , Pleasures and Sensualities . I will henceforth with St. Paul , 2 Cor. 4. v. 10. say , Semper mortificationem Jesu in corpore nostro circumferam . I will always bear about in my Body the Mortification of Jesus Christ , that by means thereof , through his Divine help and aid , I I may avoid and qe free from Self-love .

SECTION V. How to conquer and overcome Self-love . Sect. 1. Man cannot attain that Grace without the help of God . 2. The first means to overcome Self-love , is by the knowledge of our selves , of our own Nothing , Unprofitableness , Vileness , Miseries , and Afflictions . 3. The second means to overcome Self-love , is by the knowledge of the Excellencies and Perfections of God . 4. The third means to overcome Self-love , is by the knowledge of the Benefits we have received , and are to receive .

Sect. 1. Man cannot attain that Grace without the help of God .

The duty of our present state is , and the chief employment of our whole life ought to be , constantly and fervently to co-operate with Divine Grace , and to grow in Vertues ; endeavouring always and in every thing to get the victory over our selves : that is , over inordinate Self-love , and Self-interests , that would debauch us from our duty , and carry us into wrong ways : The reason hereof is , because God being a Nature or Essence , superlatively excellent , and infinitely above our and all other created natures , requires as a tribute most worthy of him , and of justice belonging to him , that we totally abstract our love from all objects whatsoever , and place it in him ; not loving any thing but God , and what he commands and allows us to love for his sake . This I confess is impossible for us to do by any meer natural ability or strength , according as the most Reverend Father Nicolaus a Sancta Cruce ( a person who has been twice Provincial in the Order of Saint Francis , and is famous as well for his Learning and Piety , as his connual labour and pains-taking in the Mission of England ) confirms in his Cynosura ( Chap. the first page 5th . upon the Miserere Psalm ) in these words : When man looks into himself , he finds a check , seeing he cannot so much as dispose himself for his happiness without a supernatural aid . For though it be true , that humane nature by its own strength , knows that God is worthy of all love , yet our knowledge in Morality is much more apt for comprehension ( that is for understanding ) than for practice . It is not enough to have wings to flie , if they be so hamper'd as they cannot be display'd . So this natural faculty in man of loving God above all things , by means of Original Sin ; and a million of other obstacles , is so weakened , that we find the inclination of doing it far less vigorous and effectual than the Dictamens of our Reason to have it done . And no wonder , since St. Thomas affirms , That our Will by Original Sin , is much more damnified and impaired , than our Understanding . Whence Self-love grows powerful in use , so that if it hath not a counter-prize of supernatural succours , we yield and suffer our selves to be violently hurried on to the pursuit of fading and sensual objects ; for which cause the miseries of our humane nature are very much to be pittied and deplored , being so wounded and made impotent unto good , as that of her self alone she is not able to pay the least part of what she owes to the most lawful object of all hearts ; whose just homages are not only sighs , groans , or throws of spirit , good wishes , good desires , &c. but effective , that is , actual and real service done , actual performance of what he commands , exact observance of all his holy Precepts , Laws , &c. together with a careful , wary , diligent aversion from whatsoever we know to be offensive to him , and apt to put a seperation between God and our Souls . Such are the excess of sensual pleasures , and the immoderate affectation of worldly greatness , honours , riches and the like . Our love and duty to God likewise requires , that we resist temptations , and in many encounters to suffer afflictions , miseries , and all manner of calamities incident to mans life ; yea , sometimes to lose and lay down our lives rather then to fall into any transgression or sin , opposite to Divine Love .

Now all these are difficulties , hard things to be done , and do far exceed humane strength , which deserves indeed to be called rather weakness than strength ; so that it behoves us to have recourse to Divine Aid , and to implore the Majesty of God for the gift of his special Grace , which may enable us to perform what is required of us ; knowing this , that should we be freed from all sins and imperfections , yet could we not attain to such a degree of divine love and perfect holiness , as to love him as much as he deserves to be loved ; how much more is this impossible for us to do in this our present condition ; in which , beside our natural and original weakness , we are through evil custom , and long practice of actual sin , become most averse and disinclined to it ; being on the contrary wholly possess'd , fill'd , and taken up with Self-love , and the fruits thereof ; to wit , pursuing our private interests , concerns , proprieties , ambitious and worldly designs . However , some means I shall not omit to produce in this place for the helping us , with more ease to vanquish this Vice of Self-love , and to get a perfect victory over the same , which we are not to despair of , being prompted with divine help and assistance ; but to say confidently with S. Paul ( Phil. 4. 13. ) Omnia possum in eo , &c. I shall be able to do all things ( requisite to my Salvation ) through Christ who strengthens me .

These motives ( or means ) must be fundamentally grounded in a true and right knowledge of God and our selves : and first of all in the perfect knowledge of our own selves , of our nothing , of our own unprofitableness , vileness , afflictions , miseries : In the second place it must be grounded in true knowledge of the Universal Sufficiency , Being , Power , Wisdom , and other the infinite perfections , beauties and goodness of God ; who by reason of them is to be the only object of all our loves : And in the third and last place , it must be founded in the knowledge and due consideration of the benefits we have receiv'd in this world , and do daily still receive from God ; as also of the reward of eternal joy and felicity prepared for the faithful in the next .

Sect. 2. The first means to overcome Self-love , is by the knowledge of our selves , of our own nothing , unprofitableness , vileness , miseries , and affliction .

The Royal Prophet David , one of the greatest Monarchs of the World in his time , had so deep and serious a reflexion of this matter with himself , to wit , of his spiritual nihileity or being nothing , in comparison of God ; of his unprofitableness , vileness , miseries ; that he could not but sadly lament his condition , and freely acknowledge that he was but a worm , and not a man ( vermis & non homo , Psalm 21. 7. ) the reproach ( or scorn ) of men , and the out-cast of the people : And again , Psalm 72. v. 22. Ad nihilum redactus sum , &c. I am brought to nothing ( saith he ) and knew it not . If this great King had such humble and mean conceits of himself , when he thought upon the Greatness and Majesty of God , how much more should we be moved to make the same , and ( if it were possible ) how much more lowly reflexions of mind , when we have the like occasion ; how should we humble and abase our selves in the presence of God , when we consider our natural vileness , baseness , sad condition , and continual miseries ! The better to induce us to this , let us think upon the life of all our Predecessors and Progenitors ; what were they all but dust ? what was the first man ( Adam ) made of , but of the clay of the Earth ? that was our first and common extraction : Look upon your particular Generations and Conceptions ; Behold , you were conceived in iniquity , saith David , Psalm 50. v. 7. you were born in Original Sin , the links whereof ( concupiscence and weakness ) do still remain in you , and should give you cause to lament . Job having such a reflexion in his mind , did no less ; for while he lay upon the Dunghill , perplexed inwardly , and afflicted outwardly , he addressed himself to God , and made his prayer , to be cleansed from all the filthiness of his Conception ; saying ( Job 14. v. 4. ) Quis potest facere mundum de immundo conceptum semine , nonne tu , qui solus es ? Who can make clean him that is conceiv'd of unclean seed ? who but thou alone , O Lord ! Homer ( lib. 17. ) hath a saying , That amongst all the living Creatures which are upon the face of the Earth , there are none so unhappy as man ; the truth whereof may be seen daily by experience in the birth of all Children . When man is first born , and cometh forth into the world , there is nothing can be imagined a more rueful and despicable object than he ; nothing more imperfect , nothing more weak , nothing more indigent of all things ; naked , uncomely , not to say deformed , and attended with filth and nastiness , than man is . Alas , he is one that Nature it self would not allow to have a cleanly and neat coming into the world ; but on the contrary , sent him in all covered with blood , and more resembling a lump of impure flesh , than a Creature indued with a reasonable Soul : Insomuch that none will readily touch him , or take him up from the ground on which he falls ( in similiter factam decidi terram , &c. Sap. 7. 3. ) none will cherish him , none imbrace him , but those that undertake the office for hire ; or the Mother , who by force of natural inclination cannot but love her own Child . Shall we speak of his nourishment in the Womb , or what happens to him presently after ? whiles unborn , it is known that he has no other nutriment than the impure Flowers and Menstrual of the Mother , being close covered with a garment of the same , which so soon as the poor Infant is unvested of , is burnt or buried , and not suffered to be seen : Wherefore it is no wonder , that as soon as man is born , he naturally begins to cry , thereby presaging and proclaiming , so much as he can , his future miseries and sad condition . Ah that man would but consider this well ! how little reason would he then see to be so high-minded , so proud , and to love himself so much ! he would see more cause to have an aversion , or loathing of himself , than otherwise .

As to your condition after birth , you were no sooner come to the use of reason , but you understood that you were to labour hard for your living , it being the Sentence or Judgment of God pronounced upon 〈…〉 first transgression which our 〈…〉 ( Adam and Eve ) committed 〈…〉 . In the sweat of thy 〈…〉 shalt eat bread ( saith God to 〈…〉 Genes. 3. v. 19. ) till thou 〈…〉 the ground from whence thou 〈…〉 taken ; for dust thou art , and 〈…〉 dust thou shalt return . Add unto this , that so long as he lives , he is subject unto , and very frequently visited with calamities , afflictions , miseries , and the like : So that recalling to mind what is abovesaid , and well considering the troubles both of body and mind which he endures , with the uncertainty and shortness of his life , I am confident it will , more or less , humble his thoughts ; and in consequence , through the grace of God , abate the vehemency of Self-love , and better dispose him to the loving of God alone , and above all other things . In brief , if you would take a true Model of your self , think upon the dead : Let your mind seriously reflect upon some Friend , Neighbour , or other Acquaintance deceased ; think what he is now become ; nothing but dust , nothing but earth , ashes , rottenness , and corruption ; so must you be , how rich soever , how powerful soever , how elevated and high soever you be , either in your own conceits , or in the honours and dignities of this present world . The time is coming , when all these things will signifie nothing to you , though to your self you seem to be in good health , strong , lusty , and in the flower of your Age , and think to live a long time ; alas ! these are deceitful thoughts , vain immaginations ; a sudden Feaver , or some other unexpected sickness , disease or mischance , easily changes the face of your affairs , and puts an end to your ungrounded hopes ; though you look well , and find your self every way well disposed for the present , yet take my Counsel , do not rely upon a staff so apt to break ; fix your mind and meditations rather upon death ; have a Skeleton always before your eyes , which will teach you more truly what you are , and what you must come to , than all the painted images of the worlds good : There you will see the Origin of your Nobility , and the end of your Glory . The dead was what you are at present , and your lot will be what they are now .

Verily , if you would but look seriously upon your self , you would find but little matter or reason to cherish and love your self so much . What is Man according to his Body ? Job will tell you ( Chap. 7. v. 5. ) Induta est caro mea putredine , & sordibus pulveris . My flesh ( saith he ) is cloathed with rottenness and filth of dust ; my skin is dried and shrunk up . What is Man according to his Soul ? Alas ! if he be destitute of Grace and true Charity , he is Gods enemy , he is the heir of Hell , and of eternal damnation ; he is a friend to all sorts of vanities , a worker of Iniquity , Gods Dishonour , apt and ready to all Evil , but slow to all that is good . Infine , he is a poor creature beset on all sides with evil ; blind in Counsel , extravagant in his passions and proceedings , vain-glorious and boasting in his words , and in his deeds deficient , and falling short of the good he pretends to ; in his appetites dishonest , and in all things little , save only in his own applause and esteem , wherein he is beyond measure great ; for all which , upon due consideration he ought rather to have a great aversion and dislike of himself , than to be puffed up and swelled with Self-love , so much to Gods dishonour and his own prejudice .

Sect. 3. The second means to over-come Self-love , is by the knowledge of the Excellencies and Perfections of God .

It cannot be denied , but there are several causes which do oblige us greatly to overcome Self-love , as also induce us towards a perfect and true love of Almighty God , who is the Creator of all , both Heaven and Earth , and all things therein contained ( Genes. 1. v. 1. ) who is our Maker , having made us of nothing , to his own Image and Likeness , according as we read , Ecclus: 17. v. 1. who is our redeemer , having given himself a redemption for all , as the Apostle witnesseth ; 1 Tim. 2. v. 6. who is our Heavenly Father ; so witnesseth Christ himself , Matth. 6. 32. Your Father that is in Heaven knoweth that ye have need of these things : And Joan. 20. 17. I ascend to your Father and to my Father , to your God and to my God . These are all of them just reasons and titles of right which God hath to our love ; these are all prerogatives and properties of such high perfection , that in consideration of them we ought to suppress all motions of Self-love and Self-esteem , and to entertain no thoughts of our proper excellency , dignity , merit , &c. But besides these , there are divers other , very well deserving to be taken notice of by us , of which we must therefore speak . I shall reduce them under two general heads : To wit , Those which concerns the intrinsecal perfections and unparalled excellencies of Gods Nature in himself , and those which concern his outward works towards us : that is to say , the many and great benefits which we daily receive in this world from his infinite goodness and mercy , and which we expect to receive in the world to come .

As concerning the first sort , we are to know , that whatsoever is amiable of it self ( or beloved ) it deserves to be so loved according to reason , or for some reason or motive of love that is seen in it . As for example , when we love any reasonable ( or humane ) creature , if the love be ( as the object is ) reasonable , and not meerly passionate ; we love it upon the account of some particular quality or perfection that we see in it ; and according to the measure or degree of that lovely quality in the object , which we apprehend and are affected with all ; is our love more or less great towards the subject wherein it is . After this manner is all reasonable and vertuous love begotten ● it arises always from the consideration of something in the party loved , that justly deserves love ; and where there is no such thing seen or lookt at in our loving ; there is no reasonable or honest love . Now upon this account , what and how great reason have we to love God above all Creatures , seeing that in him , not only one ( or some few ) but all the reasons of Love , all the Perfections , all the good Qualities or Properties , that are fit to deserve and gain Love , are found ! All Goodness , all Vertue , all Wisdom , all Power , all Beauty , all Majesty , all Glory . They are in him , and superabundantly flow , issue , and proceed from him , as from an eternal fountain of Good . All the little rayes and resemblances of God , which are seen in Creatures , are darted from the Sun ; he imparts them all . He makes Men wise , vertuous , good ; he furnishes them with all due feature of body , and gifts of mind ; according as the Apostle S. James assures us , saying ( Jac. 1. v. 17. ) Omne datum optimum , & omne donum perfectum de sur sum est . Every good gift , and every perfect gift is from above , and cometh down from the Father of Lights . If therefore we love any person for his wisdom , God is infinitely more wise ; or for his nobility , power , wealth , God is infinitely more noble , mighty , rich . In fine , whatsoever quality or perfection can be observ'd in Creatures , as a Motive or reason of love , the same with infinite advantages is to be found in God : How much more therefore are we to love God than Creatures ! God , I say , who surpasseth all Creatures , not only in the perfections already mention'd , but in all others whatsoever , without any exception .

As for his wisdom , S. Paul telleth us , that the depth of it is unsearchable , and past finding out , Rom. 11 33. O altitudo divitiarum Sapientiae & Scientiae Dei , &c. O the height ! O the depth of the riches both of the wisdom and knowledge of God! how in comprehensible are his judgments , and his ways investigable ! There is none like unto him . Quis poterit scrutari sapientiam ejus , saith Elihu in Job ( Chap. 36. v. 23. ) Who can , or will ever be able to search , and know his wisdom ? As for his Nobility , and the Titles of his due honour , he surpasseth all . Nabuchodonosor , though his Enemy at that time , and a wicked King , yet acknowledged this to the Prophet Daniel , saying , ( Dan. 2. v. 47. ) Vere Deus vester Deus Deorum est , &c. In very deed your God is the God of all Gods , and the Supream Lord of all Kings . He is , according to S. John ( Apoc. 19. v. 16. ) Rex Regum , & Dominus Dominantium ; King of Kings , and Lord of Lords . As for his Power , Authority and Might , he shall reign for ever and ever , Luc. 1. v. 33. Et Regni ejus non erit finis ; Of his Kingdom there shall be no end . Yea , his power is such , that nothing can be done without him ; by reason whereof it is said , Rom. 11. 36. that of him , and through him , and to him , are all things ; and ( Colos. 1. v. 17. ) that by him all things consist .

As for his Beauty , his comely and excellent features , fair complexion ( take it which way you will , whether of body or mind ) they are unparallell'd : So the Espouse professeth , Cant. 1. v. 16. Ecce tu pulcher es , dilecte mi ; Ecce tu pulcher es , & decorus . Behold you are fair my beloved , behold you are fair and comely : 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 . All which when Saint Anselm reflected upon , he could not refrain from saying , O my Soul , when I consider and ponder well , how much you are indebted to the Eternal God , I blush at my former negligence , in not performing my duty and great Obligation . Tell me O Lord which way I am to turn my self , and what I can do that will be acceptable to your Divine Majesty . You have made and created me by your love , therefore I owe you all , and all that I am . You have redeemed me in Love by your Sacred Death and Passion , out of the perpetual slavery of Satan ; therefore I owe you all , and all that I am : You have promised me such eternal comforts and reward after my decease ; therefore I owe you all , and all that I am : In one word , you did give your self wholly to me , and for me ; therefore I owe you all , and all that I am .

O Lord , what satisfaction can Man give , what recompence can he make for so many benefits already received , and still to be received from your Hands and of your Bounty ? Quid retribuam Domino pro omnibus , quae retribuit mihi : said the Prophet David on the like occasion , Psalm . 115. 3. What shall I render to our Lord , for all the ( good ) things that he hath rendered to me ! As if he had said , I am full of confusion , I am asham'd and troubled in mind what to do , considering that he hath not only given and bestowed many great benefits upon me and mankind , but hath also rendred good for evil , mercy for ingratitude , forgiveness for our sins and transgressions : And we ( most unthankful ) have rendred to him evil for good , for which cause , reflecting upon what the truly penitent Sinner , King David , said in this case , I resolve with all my heart and Soul to say the same with him , Calicem Salutaris accipiam , & nomen Domini invocabo , said he ( ubi supra v. 4. ) I will take the Chalice of Salvation ( say I ) and will invocate the name of our Lord : that is to say , Seeing that I am not able to render any thing worthy of Gods Favours to me ; I will do what I can , I will gratefully acknowledge and accept his great benefits , especially the sacred Cup of Christ , which he was pleased to bless for the Salvation of Mankind , and to drink of himself : I will praise him and call upon his Holy Name .

SECTION VI. How to cure the pernicious Disease of Self-love . Sect. 1. By with-drawing our love from all Corporal Objects . 2. By humbling and undervaluing our selves . 3. By overcoming our selves and sensual appetites .

Sect. 1. By with-drawing our love from all Corporal Objects .

To cure and totally to extirpate the pernicious disease of Self-love , I must confess is no easie task ; it requires hard labour to overcome that inordinate Passion , being a Vice so inveterate , that nothing is more rooted in our hearts and so connatural , that nothing is more pleasing to corrupt and unmortified nature ; so that to compass this end , we must strive to our utmost , and level all our actions , intentions , and wills , so purely at Gods Honour and Pleasure , as that we make him the only end we aim at , and the sole object of our love ; for which purpose we cannot do better than to follow the example and counsel of the Seraphical Father Saint Francis , saying daily in imitation of him , Deus meus & omnia , Deus meus & omnia . O my sweet Jesus , O my sweet Lord , Thou art my God and all . In the first place therefore great care is to be taken , and exact diligence used for to with-draw our affections from all eternal objects whatsoever , and to place and fix the same totally upon God ; for otherwise we run great hazard to fall short of our aim ; and that of the Evangelist will be found true in our selves , Qui amat patrem aut matrem plus quam me , non est ne dignus , Matth. 10. v. 37. He that loveth Father and Mother more than God , is not worthy of God ; that is , deserves not to be accounted , nor shall ever be accounted Gods true lover . What love is more lawful or more recommended by God unto us , than the love of Children to their Parents ? Wherefore seeing that even this kind of love , to wit , the love of Children to Parents ( and vice versa the love of Parents to Children , &c. ) can be no just excuse why we should not love God as we ought ; seeing that even this love , when it is opposite to the love of God , is forbidden us , and we are commanded to cast it off ; there can be no reason to doubt , but that all other loves of less nearness and concernment , of less piety and vertue , of less obligation , in like occasion , are likewise forbidden us , and that we are commanded to with-draw our hearts from them , and to give our selves wholly to the love of God above all things ; not to love any creature so much as we love God , nor to be hindred by it from doing service .

The Evangelist Saint Luke , seems to be yet more strict ( that we say not rigorous ) in the matter , not only exacting to the full the accomplishment of what the Evangelist Saint Matthew mentions , to wit , that we should not love our Parents more than God , or above and before God ; but requiring also that we should even hate our Parents ( if need requires it ) for Gods sake , and renounce all affection , love and Duty to them , rather than to offend God , or to forsake the least part of the love and Duty we owe to him ; for so we read , Luc. 14. v. 26. Si quis venit ad me , & non odit patrem & matrem , &c. adhuc autem & animam suam , non potest meus esse discipulus . If any man cometh to me , and hates not his Father , Mother , &c. yea and his own life besides , he cannot be my disciple . It may seem an hard sentence , but the meaning is easie , This we are to do rather than hate God , we must hate our Parents , rather than do any thing which he will judge and esteem an hating of him ; we must renounce and cast off all love and duty to our Parents , rather than to renounce , or cast off our love and duty to God . This expression therefore of the Evangelist obliges us to leap over all stumbling blocks that are laid in our way , to hinder us in our going about Gods service : We must renounce and reject whatsoever is most dear unto us ; yea our own selves , and all the desires , affections , and inclinations of our Hearts ; how specious , how morally good , pious and honest soever they seem to be , if they stand in our way , and stop us from the supream love of God . Fie upon all friendships ( must we say ) fie upon all affections , that are attended with such mischiefs , and do lead us into such dangers ; and fie upon all distracting and disquieting designs of the world , which bend our imaginations wholly to the things unprofitable and impertinent , thereby disturbing and separating us from the love of God .

When we have done this , and that the love of God begins to be well rooted in our hearts , we are in the next place to do our endeavour , that the same may increase , and grow in us daily more and more , which is best done by the continual practice and exercise of vertue , and all manner of good works incident to our state and calling ; together with fervent prayers , and observing such Rules of good life , as by the Providence of God , and the labours of pious men , the Christian World , as to that part , is plentifully supplied with . Let us have made never so great advancement in the love of God , yet we are still to go on , and not to make a stand in our Progress ; much less to think or perswade our selves , that we have already attained such a perfect measure of loving God with all our hearts , and all our souls , as that we need not to add any more to it by Piety and Holy Living : For such a degree of Divine Love is not to be pretended unto in this life , until we come into the Heavenly Court of Paradise . So long therefore as we live in this state of Mortality , we are to go constantly forward in the exercises of Piety and Vertue : For in this case it is rightly said , Non progredi est regredi , Not to go forward in the study and endeavour of Christian Perfection , is to go backward ; and not to advance in the love of God , is to fall back , and come short , more or less , in point of duty and love to him : and so they would find by experience , in a short time , whosoever should indulge to such a pernicious fancy , to wit , as to think they had done enough , and that they loved God so well , as that they needed not take any care of loving him better , or with a more intense , diligent , exact , and affectionate love : Whereas the only measure of loving God , is , as S. Bernard often and excellently teacheth , to love him without measure , and never to think that we love him enough .

In consequence to what has been said , it follows , that all our endeavour must be imployed towards this end , viz. of growing still more and more in the love of God , and less and less in the love of this world , of our selves , and of all things that hinder , or withdraw us from God ; whereto , as Father Cressy rightly teacheth , We must be guided by a divine light , and assisted by divine grace . The first , for the removing such impediments as either corrupt nature , or the Ghostly Enemy lays in our way to deceive us , and make us give over the pursuit of vertues : The second , to help us forward in our journey , and to bring us more near unto God , till at length we be joyned to him by an immediate Union ; to which we ought to aspire , as the end of our Creation , and the ultimate perfection of our nature . We must renounce ( as we have said before ) and fly from our selves , that we may draw nigh unto God ; we must destroy Self-love in our souls , that so the Divine Love may be raised up , and increased in us ; we must give our selves to the exercise and practice of all vertues , as well those which regard our selves and our Neighbour , as those which concern God ; always remembring , that those which concern our selves and our Neighbour ( usually called Moral Vertues ) are then only to be esteemed worthy of that name , ( or to be stiled Vertues ) when they are exercised for the love of God , and do effectually help to the mortification of our natural or corrupt passions , affections , lusts . Those which properly and immediately concern God , are called Theological Vertues ; and being these three , to wit , Faith , Hope , and Charity , are conveniently put in practice ( all of them ) in the one exercise or duty of Prayer , which includes all duties directly pertaining to God ; as namely , of loving him with all our hearts and souls , of trusting or putting confidence in him , of believing his holy Word , adoring his Divine Majesty , obeying his Commandments , submitting and resigning our selves to his Divine Will and Pleasure .

Follow therefore herein the good counsel of Father Grenadus , who bids us , not to suffer our minds to be intangled with over-much love of corporal objects ( or visible and worldly things ) whether they be Honours , Lands , Riches , or other goods of this world , Children , Kinsfolks , Parents , Friends , &c. Forasmuch as this kind of love is a great occasion of all sorts of sins , of cares , vexations , vain phantasies , passions , temptations , and all kind of evil disturbance , unquiet , and disorder , that is to be found in the world . This Love , according to S. Augustin , is the poyse of the Soul , and which way soever this Love draweth , that way the Soul inclineth : So that if this Love de set for Heaven , then the Soul is drawn towards Heaven : but if this Love be set upon Earth , then is the Soul also bent towards Earthly things . This being so , it concerns us to walk warily , never suffering our heart to fix upon , or to cleave unto the love of visible things , but rather to esteem them as things of small account , as frail and uncertain , and such as pass away in a moment . Remove therefore your hearts from them , and fix them wholly upon that which is their chiefest and most proper object , viz. true felicity .

Sect. 2. By humbling and undervaluing our selves .

Deponentes omne pondus , & circumstans nos peccatum , saith S. Paul , Hebr. 12. v. 1. Laying aside all weight and sin that besets us , as it were , and incompasses us round about , let us run with patience the Race that is set before us , looking unto the Author and Finisher of our Faith , Jesus , who for the joy that was set before him , indured the Cross , despising the shame , and is set down at the right hand of God . The reason of his Exhortation is , by the example of Christ humbling himself for us unto death , yea the painful and shameful death of the Cross , to move us to humility and patience for his sake , who endured so much in our behalf , both living and dying . Christ disdained not for our sakes , being God , to descend from his high Throne of Majesty in Heaven , and to be made Man , taking our humane and vile Nature upon him , yea and to be vilified , contemned , and undervalued by men ; and that in such a measure of inhumanity and malice , as is beyond all expression : and therefore if we will be his true Disciples , and live after his example , we must not disdain to humble our selves as he did , nor to be ill treated by men as he was . The Servant must not expect to be above his Master , nor the Disciple above his Teacher : If Christ were so humbled for us , we ought to humble our selves for him , and where his honour and service requires it , not to think much to be undervalued , abused , despised , and persecuted even to death . If we will be worthy followers of Christ , we ought ( with S. Paul ) continually to bear about with us the mortifications of our Lord Jesus , 2 Cor. 4. 10. daily dying , as to this world , in all our inordinate passions and affectations of humane praise , honour , favour ; and contrariwise chusing , and desiring rather to be undervalued by all ; to the intent , that for the present the power of Self-love may be broken , and abated in us ; and that afterward , for this undervaluing and dispising our selves , we may be honoured and exalted by our Lord Jesus Christ , according to his promise ( Luc. 18. 14. ) Qui se humiliat , exaltibitur . Who so humbleth himself , shall be exalted . He that undervalues himself , easily undervalues all other things ; and if you will possess all , the only way is to forsake all .

But alas ! How far short are we of Perfection in this kind ? How few are there amongst us that forsake either the world or themselves as they ought ? Few there are that go by this narrow way . Many are called , many are exhorted and incited to it , but few elected or chosen to walk , and finish their lives in it : Few there are that love to be vilified , or desire to be humbled for Christ ; and yet it is that we must submit unto : we must come to that perfection , or miss and fall short of our reward , eternal happiness . If we would desire this Perfection from our heart , we should obtain it ; seeing our Saviour hath promised us , that whatsoever we shall ask in his name ( that shall be for his honour and our good ) it shall be granted , Joan. 14. v. 13 , 14. And therefore if God do not send us afflictions and adversities requisite to this purpose , viz. to humble us , and mortifie our corrupt passions ; it is by reason he sees us unfit for them : We are not strong enough , nor so well mortified in mind and spirit , as to bear them . God on his part is always ready to do us good , and to treat us so as may be best for us , both as to this life , and that to come ; and consequently to send tribulations , crosses and afflictions to those that are truly mortified , and so resign'd to his Divine Will , as that he sees they will receive good , and not harm by them , that they will be humbled by them , and patient under them ; and consequently encrease their own merits upon that account , if not unto temporal , yet at least ( which is far better ) unto eternal reward .

Observe from hence , that all the things which men desire , or can wish for , if they tend not to the true abnegation , to the true submission and humiliation of our selves for the love of God , they are tainted with corrupt nature , Interest and Self-love ; and though men sometimes are apt to think that they have clearly avoided and freed themselves from this paspassion , yet it is only in appearance , and they have driven it from them as it were on the one side , but it returns slily and secretly upon them some other way , and sticks fast on their Souls ; which appears by this , that men seldome or never wish for or desire any great adversity , any sharp afflictions , tribulations or crosses , nor desire much that any thing should go contrary to their mind ( and yet only these and such like things can shew how they are humbled , how mortified , and free of Self-love ) The reason hereof is no other but that vertue is imperfect in us : We are yet faint-hearted , and ready to fail in small matters . Men are not as yet come to a true undervaluing of themselves ; they love themselves , esteem themselves , and still seek themselves too much almost in every thing . Self-love is a subtile and deceitful vice ; it deceives others , it deceives our selves , using much dissimulation with every one . Happy is the man that is free of it , that is dead to himself ; that is to say , who is dead in all his sensual passions and appetites , and in all inordinate affections towards visible objects , and dead in his own Self-love ; desiring to be vilified and undervalued of all , according to the example of Jesus Christ , who in his own person gave us a marvellous instance of most perfect mortification , when being upon the Cross he cryed out in these words , Matth. 27. v. 46. Deus meus ! Deus meus ! ut quid dereliquisti me ? My God , my God , why hast thou forsaken me ? Why am I thus left destitute to the will of my enemies , without any aid or comfort from you ?

God our Saviour and Redeemer , hanging thus on the Cross , was ( for certain ) deprived of all spiritual and sensible consolation , yet did he suffer most willingly , and not in the least lose his courage . Ah , he did it for our example , it was to let us know that when God deprives us at any time of our wonted Consolations ( whether Spiritual or Temporal ) and brings adversity and affliction upon us , it is , that we should suffer them patiently and willingly for his loves sake , and that we should with a perfect resignation , submit our selves to his Divine Will. Perfection does not consist so much in the gifts of a sensible Love , and sensible Consolations , but in that which may be more real and essential , though less sensible : to wit , in a well-ordered and well-grounded affection of resolution of mind for God , and for the performonce of his Holy Will and Commandments in all things . The servant of Christ should not seek nor place Perfection in any sensible things whatsoever ( whether Corporal or Spiritual ) not in any sensible Devotion in time of Prayer , nor in the frequency of Internal Consolations , but in perfect Conformity to the Will and Commandments of God ; in perfect mortification of all sinful lusts and appetites , and in perfect abnegation of our selves , as to every thing that is offensive to him , and contrary to our duty . Perfection consists in being throughly clear of all affection to sin , and constantly inclin'd and well disposed to whatsoever is good .

Happy is he who is so humble , as to acknowledge himself a great sinner , and with the Publican to confess , that he is not worthy to lift up his eyes to Heaven , for the great multitude of his sins ! Happy is he who is so well disposed and mortified , as to be ready to endure all pains , yea even those of Hell it self ( if it could be ) for the love of God , though being himself in the state of Grace . Happy is he , who is as well prepared , and as well pleased in being deprived of all sensible graces , devotions , love , as to have or receive such gifts from God . Happy is he who is so well inflamed with the Essential love of God , as to desire at all times of his life to be freed from corporal love to any Creature . Happy is he who desireth to imitate , or be like unto Jesus Christ upon the Cross , abandoned of all good , spiritual and corporal , rejected and vilified by men , forsaken by God , and left destitute to all want , pain , and misery ! But alas ! How few are there of this perfect disposition ? where is the man that is thus mortified in his passions , humbled in his mind , resigned in his will ? Where is the man to be found , who being depriv'd of his wonted Consolations , 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 natur● Affections , Concupiscences and Lusts which die ( or ought to die ) and decay in us every day ; and the ma● 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 , magnificenc● or vain pomp , riches , honours , pleasures , &c. Your selves , and all your private concupiscences , lusts , designs . Can you desire a greater conquest than to subdue the world , and to trample all the deceitful glories and vanities thereof under your feet ? Can you think any victory more advantageous than that , which of Captives makes you Kings ( for freedom and true liberty ) and of Slaves to Self-love and sin , the Sons of God and Heirs with Christ of Eternal Glory ? A greater Conquest you cannot reasonably desire , than to subdue all your enemies ; nor Dominion , than to be master of your self ; and this is done by the way I have shewed you .

Happy therefore ( I say ) are those that conquer and overcome their passions ; yea much more happy are they than those that conquer Kingdoms and Countries , but cannot conquer themselves : Happy are those that can rule and govern their sensual love , concupiscences and appetites , so as not to transgress in them or by them . Such a one is Lord of a great Empire , Lord of this World and Heir of Heaven . To be truly humble is a great Trophy , and the right way to Jesus Christ , is to subdue your own proper will , to suffer injuries and other evils , not seeking overmuch after any temporal interests , or things concerning the Body . Be content to suffer with Christ and for Christ , and be sure that if you thus suffer , you shall also reign with Christ : For a little adversity you will enjoy a perpetua● felicity : therefore do not think i● a troublesome thing nor grieve , tha● it is requir'd of you to fight with and to overcome your self ; for how bitter soever it may seem in the beginning , the end of it will be sweet ; and God will fight for you , and help you to get the victory : only remembring this , not to attribute the glory of ●he conquest to your own strength , ●ut only to the Divine Majesty , whose Grace gains you the Victory ; and ●et you must do your endeavour too ; ●or that Gods Grace helps none that ●ill not help themselves as well as ●hey can : and you may observe , that ●f those , who only cry Lord , Lord , ●nd do nothing else ; it is said , They ●hall not enter the Kingdom of Heaven . None shall be crowned but ●hose that fight well , and with cou●age persevere to the end . If two Men come to fight , being both of ●qual strength courage and skill , and ●oth alike arm'd , naturally speaking , ●t is certain that he that gets help ( or ● second to joyn with him ) will get ●he victory : In the same manner it ●s between the Body and the Soul continually fighting ( supposing both equal and alike in strength ) if we favour and help the Body by idleness , over much eating and drinking , and will not deny it ought of its sensual desires , be sure it will get the victory over the Soul , and subdue her to its lure and appetite : and so on the contrary , if we favour and help the Soul by fervent Prayers to God , if we support and uphold her by the practice of Vertues , and arm her Cap-a-pe ( from Head to Foot ) with the whole Armour of Righteousness ; Faith , Hope , Charity , Patience , Zeal , and other good Graces of the Spirit ; it is not to be doubted but she will have a glorious victory over the Body ; vanquish all the Vanities of the World , and find a saving cure for all her languishings and distempers occasion'd by Self-love .

SECTION VII . How to love God and our Neighbour . Sect. 1. How we are to love God . 2. How we are to love our Neighbour . 3. How we are to love our Enemies . 4. In what manner of love we are to love our Neighbour and our Enemies . 5. How we may know our selves free from Self-love , in loving God and our Neighbour .

Sect. 1. How we are to love God .

I must confess that all we have hitherto said or written , serves in part to declare how we are to love God ; namely , above all things , with all our hearts , with all our mind , with all our soul , and with all our strength . This hath been often inculcated by us : But such is the thing , that whether we consider the difficulty and hardness , or the utility and benefit of it , it can never be insisted upon too much . We cannot be too often called upon , or too often put in mind of this duty ; and therefore I will in short speak a word or two more to that effect , that if you desire to attain the Perfection of that Grace , to wit , of Divine Love , I may by the mercy of God , be a little helpful to you in order thereto : Verily it standeth with great reason , that we should love God in the manner above-said ; both Justice and Natural Reason dictating and commanding with all urgency , that we should wholly give and dedicate our selves by love unto God ; and by lovin● him , from whom we wholly possess and enjoy our selves , to re-pay in some sort our Duty and Obligation . Now , for the better performance of this , my advice is , that you follow the counsel of the seraphical and subtle Doctor Scotus , who says , That we are to love God sweetly , prudently , and valiantly or with good courage . Sweetly ; that you be not by any bitterness , or amarulency , that sometimes happens therein , averted from loving him . Prudently ; that you be not by the guil of your Ghostly enemy ensnared , nor catch'd in any ambuscado of his . Valiantly , and with good courage ; that when you come to suffer injuries , oppressions , affronts , for loving him . you be not in any manner of wayes drawn or driven , enticed or forced from his Divine Love , either by the pomp and glory of the world , together with the voluptuous Allurements of the Flesh , or by the sterner violence of Persecution and Troubles threatned for loving him : and being resolv'd for your part , thus to proceed towards the Love of God , there are Three Things more chiefly required of you .

The first is , You must extirpate out of your heart all Sensual Love , all Love that proceeds from Concupiscences , all inordinate love of the World , and purge your selves of all sorts of Self-love , Inordinate Appetites and Passions , and of all the sins that proceed from them . It is the admonition of Saint Paul ( Ephe. 4. 22. ) Deponere vos , secundum pristinam conversationem , &c. That you put off , concerning the former conversation , the Old Man ; which is totally corrupt through deceitful ( and erroneous ) lusts , and be ye renewed in the spirit of your mind ; putting on the New Man , which according to God , is created in Justice and True Holiness : And again , Rom. 13. v. 12. Cast off ( saith he ) the works of darkness ( which are Self-love and Sin ) and putting on the armor of light ( which is the practice of Divine Love ) let us walk honestly , as in the day , not in Banquetting and Drunkenness , not in Chamberings and Impudicities , not in Strife and Emulation ; in a word , nor in making any provision for the Flesh in Concupiscences , or to satisfie the lusts thereof : consonant unto which is that of Salomon ( Sap. 1. v. 4. ) In malevolam animam non introibit sapientia , &c. Divine Wisdom will not enter into a malicious soul , nor dwell in a Body that is subject to sin . Wherefore it is very true , and in this case necessary to be observ'd , what Father Granada says , Such as desire to love Almighty God , should endeavour to sequester themselves , and depart from the practice of all sins .

As to the second thing required , you must know , that before you can obtain the grace of loving God above all Creatures , it is necessary , that you be very serious in your thoughts and apprehensions of God , and that you delight your self to consider and meditate in your mind both the truth of his Existence , and also how important a thing it is for you and all men , rightly to believe and conceive of him , and worthily to serve him . To which end it shall not be amiss to call to mind , and reflect upon the Motives which I have already in part alledged in the Fifth Section Sect. 3. for the exciting and stirring up mens hearts to Divine Love ; that is to say , some of those Attributes , Perfections , and Proper Excellencies , which are to be contemplated in the Divine Nature , and do worthily move us to a due esteem and love of him : and particularly , that we do often , and devoutly think upon the Perfections and Excellencies of our Lord Jesus Christ , who is God Incarnate , or God made Man for us , and to procure our salvation ; in whom the Fulness of the Divinity doth inhabit corporally , and in whom are hidden all the hidden Treasures of the Wisdom and Knowledge of God ; Colos. 2. 3. and in whom all the good Properties , Perfections , and Excellencies , whether pertaining to the Divine Nature , or Humane ( to God or Man ) that can merit Love , Reverence , Honour , and Esteem from us , are found to admiration and excess ; he is Splendor Gloriae , & figura Dei Patris ; The Brightness of his Fathers Glory , and the express Image or Figure of Gods Substance : as to this purpose the Apostle speaketh , Heb. 1. v. 3. Cum in forma Dei esset , &c. saith the same Apostle again ( Phil. 2. v. 6. ) making or confessing him to be the Form , that is , the most true , internal , and perfect resemblance of his Fathers Nature . The Vapour ( or Breath ) of the Power of God , and a bright streaming ( or Emanation of Glory ) from the Almighty : He is the Brightness of Eternal Light , the Vnspotted Mirror ( or Glass ) of Divine Majesty , and Image of his Goodness ; ( Sap. 7. 25 , 26. ) In fine he is , God of God , True God of true God ; and consequently , perfect and absolute in all the Properties of Divine Majesty and Glory , and the Fountain of Perfection and of all Good in his Creatures : which thing well considered , I cannot doubt , but they will make us see , how just and reasonable it is , that he alone should be lov'd and honoured by us above all Creatures , as containing in himself all the Causes , Motives , and Reasons of Love and Honour .

As to the third thing requisite for the obtaining of Divine Love , it is to recal often to mind the Graces and Benefits , the Gifts and Favors , which we have received , and do daily receive at Gods hand , as well those receiv'd before Baptism , as since : the benefit of our Creation , whereby we have our Being ; the benefit of his Providence , whereby we are preserved in our being ; defended from all Evil , and supplied with all necessary Good . The benefit of our Redemption , and the great kindness which God therein hath shewed towards his Creatures ; to wit , in sending his only Son our Lord Jesus Christ to take humane Flesh upon him , in the Womb of the most pure and immaculate Virgin , his Mother ; and in the same Flesh to die and redeem us from the slavery of our Ghostly Enemy , and from everlasting Damnation : By which means being already in right of Creation and Providence , our loving Father , through the Mystery of Incarnation , he became our Brother , our Saviour ; and in a more special manner , our Lord , our King , our God , our Governour , and our last end : Yea by reason of this Union and Communion of Nature with us , he becomes through Grace the Heavenly Spouse of every one of our Souls ; being married to him in Faith and Charity : And therefore as our Spouse , so loving , so good , so rich , so great , so beautiful , so provident , so tender-hearted ; he deserves to be requited and repayed by us with the same , that is , with a most intense , most cordial , most affectionate , sincere ( and if it could be ) an infinite love ; and as he is our last end , he is to be supreamly look'd at , aim'd at , regarded and intended by us in every thing of moment that we do or take in hind . Considering therefore that we have such motives and reasons to love God above all , and especially our Blessed Saviour ( God Incarnate ) let us use no delay , let us shew no backwardness to return him love for love , and to to render him our most humble and daily thanks for all his benefits and mercies ; remembring that of Solomon ( Sap. 16. v. 28. ) Quoniam oportet praevenire Solem ad Benedictionem tuam , &c. That we ought to prevent the Sun to give thanks to God , and the Morning-light to adore and make prayers to him ; and that if we do it not , but remain unthankful for his Benefits , it shall befall us , as is said in the same place ( v. 29. ) Ingrati spes tanquam hybernalis glacies tabescet , &c. The hope of the Vngrateful shall melt away as a Winter-Ice , and shall perish , as unprofitable Water .

Sect. 2. How we are to love our Neighbours .

None can be so ignorant as not to know that it is part of our Duty to God to love our Neighbour , since that God himself doth so positively and precisely require it of us by the Evangelist ( Matth. 22. v. 39. ) Diliges proximum tuum sicut teipsum . Thou shalt love thy Neighbour as thy self . The same Commandment is repeated in diverse other places ; as namely , Luc. 10. v. 27. Rom. 13. v. 9. Galat. 5. v. 14. Jam. 2. v. 8. Yea , it was a Law in force unto the Jews as well as Christians , according as we read , Levitle 19. 18. The just and honest love of our Neighbour is so united , annex't , and as it were chained with the Love of God , that for the same loves sake whereby we love God , we are commanded to love our Neighbour : yea Saint John the Evangelist argues , that through want of loving our Neighbour we cannot love God ; and calls him Lyer that pretends the contrary , to wit , that we may love God truly and acceptably , without loving our Neighbour . Siquis dixerit , &c If a man ( saith he ) shall say I love God , and hateth his Brother , he is a lyer ; giving this reason , For he that loveth not his Brother whom he hath seen , how can he love God whom he hath not seen ? 1 Joan. 4. 20. and making his reason good with this final assertion , viz. And this Commandment have we from God , that he who loveth God , loveth his Brother also . These two loves proceed and come forth from the same Root , and have the same Original Cause ; to wit , Divine Grace and the Spirit of God , who is Love , according to the same Apostle ( 1 Joan. 4. 8. ) Quoniam Deus Charitas est . These two Loves are so inseparable , that as soon as one commeth to decay , the other at the same time perisheth . On these two Loves depend the whole Law of God ; and he that has them , and does exercise them as he ought , fulfils the Law ; according to that of the Apostle , Rom. 13. 8 , 10. He that loveth , hath fulfilled the Law , and Love is the fulfilling of the Law , and all that God has commanded us by the Prophets , by the Apostles , by the Evangelists , by his Disciples , or any other lawful Teachers ; yea by Moses or by Christ himself , tends altogether to this end , namely to love God and our Neighbour . Christ our Saviour himself loved his Neighbour , that is all Mankind ( for by taking our Nature upon him , and by conversing with us in Humane Flesh , he made us all his Neighbours and Brethren ; ) Christ ( I say ) himself loved Mankind so tenderly , that all his Desires , Entreaties , Counsels and Commands , tended to ( almost ) no other thing , save only to excite , move and stir us up to a mutual loving of one another , and to mutual affections , mutual good-will , and kindheartedness one from another ; charging it upon his Disciples even at the last , and when he was ready to leave the World , in these express words , Joan. 15. v. 12. This is my Commandment that ye love one another , and telling them ( Joan. 13. v. 35. ) that hereby all men should know them to be his true Disciples , if they had love one to another : and when he gives the world precaution not to offend or do injury to any of his , for that all offences committed against them , are taken by him to be done against himself ; as we read Zach. 2 v. 8. Qui tetigerit vos , tangit pupillam oculi mei ( He that shall touch you , to do you harm , toucheth the Apple of mine Eye : ) I say , to what end tendeth this precaution , but to signifie how much we should love one another , after the Example of Christ , who declares himself as much sensible , and seems to be as much offended at transgressions done against another , as at those committed against himself .

I do not advance this truth without ground and reason , seeing Christ himself in the Gospel makes it manifestly appear to be so ; to wit , in the Parable of the King , calling his Servants to account , Matth. 18. v. 23 , 24 , 25 , 26 , &c. The good King , when his poor indebted Servant asked him mercy , being fall●n into arrears with him , much more than he was able to pay , presently and most willingly pardoned him , and forgave him the whole Debt ; that is , all the transgressions and offences which the Servant had committed against himself ; yet because the same ungrateful Servant would not forgive a small Debt , nor have patience with his Neighbour or Fellow-servant , he presently called him to him , and rebuked him , adjudging him to severe punishment , as that he should be cast ●nto a Dungeon , and there tormented , not to come out till he should have paid the utmost farthing which ●e ought ; his Lord thus speaking to ●im , Thou ungracious and w●●ked Servant , I forgave thee all thy Debt , ●ecause thou be soughtest me ; oughtest ●ot thou therefore to have mercy upon ●hy Fellow-servant , even as I had ●ercy upon thee : immediately whereupon ( saith the holy Text ) he was delivered to the Tormentors . By the conclusion of which Parable it is easie to see how absolute the will and pleasure of God is , that we should love our Neighbour even as we love our selves , and to do to them such things as we desire should be done to our selves .

But here a question ma● ( perhaps ) be asked of some , viz. Whether loving our Neighbour as our selves be such a condition or qualification of our love , as that it is of it self sufficient for the fulfilling of the Precept of loving them ? I answer no ; it is not alwayes sufficient : in some cases it is , and in some it is not . When the love of our Neighbour tends to the honour and glory of God , then it is sufficient ; and then by loving our Neighbours as our selves , we do fulfill Gods Commandment , or the Precept of loving our Neighbour : but when it is on the contrary ; that is , when the love of our Neighbour tends to the dishonour of God , or be such as he is offended by it , then instead of being a fulfilling of Gods Commandement , or a just performance of our Duty and Obligation , it is matter of high displeasure against God , and we incur the guilt of great and grievous offence , in so loving our Neighbour . And therefore , as Lusitanus , the honour of the Friers Minors , doth well observe and admonish us , Serm. 1. in Com. Apost. Though the Commandment of God doth exact of us to love our Neighbours as our selves , yet we ought to consider how this is to be done ; by reason that many men love themselves amiss , not according to God , but according to the lusts of concupiscence ; giving themselves up to all sorts of inordinate love , so as to drown and cast themselves thereby into eternal perdition . For such men to love thoir Neighbour as they love themselves , were to make sport for the Devil , and to aggravate their own damnation . As for example , a fawning and foolish Lover , will not stick to say to some vain woman , that he loves her as much as he loves his own self ; and with all his heart : and though for the most part such people mean nothing less than they say , yet they utter unawares a sad truth . For they love themselves not well , they love not themselves so as they ought , but with a love , that in fine will carry them headlong to Hell , and plunge them into the deepest pit of Destruction . Well therefore may they profess to their companions in lewdness , that they love them as they love themselves , and their own hearts ; and if their Copesmates consent with them , and love them as well , they will both have the Sentence of Eternal Wrath pronounced against them , Go ye wicked into everlasting fire , Matth. 25. 41. O unhappy love of our Neighbour , that by loving sensually the Body , hates his soul ! Such do not know how to love ; seeing that in loving themselves after this manner they destroy both their own , and their Neighbours souls . For true is that saying of the Prophet , Qui diligit iniqui●atem , odit animam suam . He that loves iniquity , hates his own soul .

Now to know the True Lovers from false , and also how to love our Neighbour rightly , the great Doctor Saint Gregory will teach us , Ille veraciter amat proximum , qui eum diligit in Deo . ( Greg. Homil. 27. in Evang. Joan. cap. 15. True Lovers of their Neighbour are those that love him in God , and for Gods sake : which plainly shews , how many there are that mistake themselves herein , and love their Neighbour to little purpose , as to God and his Divine acceptance ; because they love him not in God : God is not the principal Motive and Reason of their love . They love him only with a natural love . Thus Parents love their Children , and Children their Parents , Kindred love their Kindred or Relations , Friends love their Friends , and others love their Acquaintance , Familiars , Companions , &c. which Love , although generally speaking , it be not discommendable , but lawful and honest in the eye of the world , yet it is not that true love whereof we now speak ; being not grounded upon God , nor exercised principally for his sake , but upon natural grounds , to wit , upon the particular properties , qualities , and perfections ( Natural or Moral ) that are found in things ; and exercised meerly upon our own account , for the good , the pleasure , the benefit , content and profit , that we receive by the persons we love : by all which kind of love , though we do not transgress any Divine Precept , nor sin , properly speaking , yet neither do we deserve any reward for it at Gods hand ; because ( as the same holy Doctor says ) such Lovers , amorem suum non spiritualiter , sed naturaliter impendunt , exercise love , not after a spiritual , but a natural , and ( as it were ) carnal manner . Such love may be commendable and honest ; but meritorious it is not . We must therefore learn to be True Lovers , by exactly observing and following the Commandment of Christ ; who when he first gave this Precept to the Apostles , propounded himself as an example thereof to them : Hoc est praeceptum meum , ut diligatis invicem , sicut dilexi vos , Joan. 15. v. 12. This is my Commandment , that you love one another as I have loved you . Our Saviour loves us in God , and for our Eternal Good ; so in the same manner are we to love our Neighbour .

This great Doctor moreover observes , and mentions it as a matter , whereat some wondered , others disputed and enquired solicitously , how it could stand , that God should require us so strictly to love our Neighbours , since elsewhere , and at other times he requires us not only to have them in aversion , but also to hate them ; and not only our common Neighbours , and such as may be accounted as well Strangers as Neighbours , but even those of the nearest and dearest relation to us ; that is to say , even our Parents , Brothers , Sisters , Wives and Children : As for example , by Saint Paul he commands in very earnest and expressive terms , that Men love their Wives ; saying Ephes. 5. 26. Viri diligite uxores vestras , &c. Husbands love your Wives , as Christ loved his Church , and gave himself for it ; and yet , by the Evangelist he sayes , Qui Vxorem non odit , non potest meus esse Discipulus ; Luc. 14. v. 26. Vnless Men hate their Wives , they cannot be his Disciples . Is Christ contrary to himself ? Does he command that by one Apostle , which he forbids by another ? Nothing less . For we ought to reflect and consider , that the substance and effect of both Precepts , is by discretion and a right understanding easily kept and observed ; and that in different respects , and for divers reasons , we may both love them , and hate them . We may love them for Gods sake , as being our Parents , Friends , Wives , and Neighbours , whom God commands us to love . We may hate them , when they prove obstacles and hinderances to our chiefest good , when they become stumbling blocks unto us in the way of our Eternal Salvation : when the loving of them will not stand with our Love and Duty to God , we may hate them . For so it is written in the Exposition of this great Doctor above-mentioned . There is no Creature ( saith he ) so dear unto us , which we must not hate and forsake , if it hinder us from Christ , or from his Church , or from Salvation . And the reason is , because no earthly Thing , no Duty to Parents , no Love to Wife or Children , Countrey , or to a mans own body and life , can be any just excuse or plea for him against God , or for the doing of any thing that may offend or displease God in the least .

Sect. 3. How we are to love our enemies .

Having thus declared , That we are to love God and our Neighbour , we are to make some enquiry about loving our Enemies , a thing very much against the natural bent of our minds . We do not at all times find it easie for us to love our Neighbors , who either love us , or at least do not hate us , or wish our harm : Much more difficult then it will be for us to love our enemies ; of whom we have apprehension that they do both ; that is , both hate us , and wish and practice harm to us . But how difficult soever it is , and what reluctancy soever we find in Nature against it , we must conclude for the Affirmative , That we are to love even our enemies , and to exercise all the good Offices of love to them that we can , saving the due Order of Charity ; according unto , and admitting for good , the reason of Marchantius , We must love our Enemies ( saith he ) by vertue of this Precept , which bids us to love our Neighbors , Quia nomine proximi non solum intelligitur Amicus , sed quilibet homo vivens : Under the Name of our Neighbour is understood , not only our Neighbour that dwelleth by us , but every Man living ; and by consequence our Enemies are to be reckoned ( in that sense ) for our Neighbors ; and accordingly loved . This Divine Precept is not only expressed , or given , in the Law of Grace , but was in force under the Mosaical and Prophetical Laws . In the Mosaical Law it is said ( Exodus , chap. 23. to 4. ) Si occurreris bovi inimici tui , aut asino erranti ; &c. If thou meet thine enemies Oxe or Ass going astray , bring it back to him . Under a particular cause or occasion , he expresseth a general Duty ; namely , that where we have opportunity to do our enemy a good office , we fail not to do it , out of our love , and good will to him . In the Prophetical Law it is said , Prov. 25. v. 21. Si esurierit inimicus tuus , ciba illum , &c. If thine enemy hunger , give him meat ; if he thirst give him water to drink ; for , in so doing , thou shalt heap coals of fire on his head , and our Lord will reward thee . Not that we should intend evil to our enemy in doing him good ; but to shew , that our doing him good shall be a better revenge , than if we had heap'd coals of fire on his head . For we both please God , and may expect our reward for what we do ; and he , if he repents not , and ceases to be our enemy upon so just occasion given him , must expect the effects of Gods displeasure , first or last , to fall upon him . So likewise , in another place , it is said , Cum ceciderit inimicus tuus , ne gaudeas , &c. If thine enemy fall , be not glad thereat ; and in his ruine let not thy heart rejoyce ; least perhaps our Lord see it , and it displease him . But in the Evangelical or New Law , our Lord Jesus Christ doth more ratifie and confirm it , Matth. 5. v. 44. in these words ; Ego autem dico vobis , &c. But I say unto you ; love your enemies , do good to them that hate you , and pray for them that persecute you , and that slander , or falsly accuse you ; that you may be the children of your Father which is in Heaven : who maketh his Sun to rise upon the good and the bad , and causeth it to rain upon the just and unjust .

What can be more express and clear ? For it might ( possibly ) be objected by some , concerning the Old Law , that there was nothing expresly declared or written , that we should love our Enemies , but only that we should help him in his necessity , that we should not revenge our selves , nor rejoyce in his ruine or adversity : But in the New Test●ment it is positively and expresly said , Love your Enemies , as is above-mentioned out of S. Matthew ; which the Evangelist S. Luke also confirms ( Chap. 6. v. 27. ) in the like words ; Love ( saith he ) your enemies , do good to them that hate you , bless them that curse you , and pray for them that calumniate you . Nay more than this : The Gospel , or New Law , requires so great equanimity , patience , and good affection of mind towards those that hate us , and treat us injuriously , and that we be so far from revenging our selves , that it requires us , when we are stricken on the one Cheek , to offer also the other . For so this Evangelist ( S. Luke ) writeth , Chap. 6. v. 29. Et qui te percutit in maxillam , praehe & alteram ; When one strikes you on one Cheek , give him the other also to strike . In fine , for the accomplishment or full performance of this Precept , we must know , that as in relation to our Neighbour , we are to love him , corde , ore , & opere ( in heart , in word , and in deed ; ) so must we also do towards our enemy : We must in heart wish him as much happiness as to our selves : we must in our actions do them as much good , as we would have done to our selves in like case ; we must not defame , slander , injure , or do them any harm in our words ; but in all our expressions and speech of them , tender their good and their just concerns as our own . So that although our enemies hate us , yet we in charity are to love them ; and though they curse us , we are to bless them ; though they persecute and trouble us , we must forgive them , and pray for them ; if they be wicked , that hinders not us to be good ; if they be our enemies , yet the holy Commandment obliges us to be their friends .

These things ( I doubt not ) will seem to many extream hard to be perform'd , such is humane w●●●ness ; yet perform them we 〈◊〉 and that for Gods sake : for so is Gods Commandment . We must be not only content , but willing , with the Prophet David to say ( Psal. 16. v. 14. ) Propter verba labiorum tuorum ego custo divi vias duras : For the words of thy lips I have kept hard ways ; that is to say , by reason of thy Commandment I have overcome my self , and kept the narrow way of vertue , how hard and difficult soever I found it to Flesh and Bloud : Because thou hast commanded it , I have loved , and will still persist to love even mine Enemies , and to pursue them with kindnesses , as much as they persecute me with words , and deeds of hatred : all this I will do to fulfil your Divine Pleasure , and to gain the more interest in your love . Nor will any good Christian think it much , or a hard thing , to love his Enemies , that well considers the matter , and sets before his eyes the example of Christ upon the Cross . None had greater Enemies than he ; no Innocent person was ever persecuted so maliciously , so causlesly ; none ever suffered more contrary to all justice , right , gratitude , at the hands of his Enemies ; and yet even upon the Cross , while he lay under the greatest pain , misery and shame , that their hatred and ill will could possibly bring upon him , and was breathing out his Soul , with the extremity of it ; yet even then he loved them , and did the best offices he could for them to his Father ; namely , praying for them , and excusing , in some part , the wickedness of their sin , in these words ; ( Luke 23. v. 34. ) Pater , dimitte illis ; non enim sciunt quid faciunt ; Father , forgive them , for they know not what they do . Thus did the Saviour of the World requite the hatred of his Enemies ; thus did he repay all their revilings , cursings , injuries , all their cruel , barbarous , and despiteful usage ; to wit , by the greatest charity and good will shewed on their behalf , his love contending , and gloriously triumphing over their hatred . I do not doubt , but having such an object of Charity before our eyes , and excited by such an example , we will desire above all things to imitate , and be like unto him : his most perfect goodness duly considered , will work in us the like affection ; so as it shall not be grievous unto us to follow his steps , per vias duas , in any kind of vertue , though never so hard to flesh and bloud , and particularly not in this , of loving , for the future , those that we have at present in aversion .

Our Saviours most perfect and unparallell'd example alone might serve for this : But we have several others , besides this , in the holy Scriptures , not unworthy to be taken notice of , in order to the good effect of loving , and carrying our selves well to those who deserve not very well of us ; as namely , that of the holy Patriarch Joseph , who being well beloved of his Father , was for that reason so hated of the rest of his Brethren , that ( as the holy Text speaketh of them ) Non poterant ei quicquam pacifice loqui , They were not able to speak a good or peaceable word to him , ( Gen. 37. 4. ) but were perpetually quarrelling and contending with him ; till at length their aversion grew to such a height , that they conspired his death ( v. 19 , 20. ) casting him first ( in order to that end ) into a Cistern ( or certain dry Pit ) in the Wilderness , and afterwards sold him to the Ishmaelites ( to be their Bond-slave ) Viginti argenteis ( for Twenty pieces of Silver ) ( v. 28. ) yet Joseph took all these doings well , meditated not revenge , though it was in his power to have done it ; but when his Brethren were fall'n into distress , by reason of the Famine , he provided for them and their Families all manner of Food ; and when his Brethren did not know Joseph their Brother , he made himself known to them in this kind manner , excusing their iniquity towards him : Accedite ad me , nolite pavere ; Ego sum Joseph Frater vester , &c. ( Gen. 45. v. 3 , 4 , 5. ) Come near unto me , I pray you ; be not troubled , I am Joseph your Brother , whom ye sold into Egypt : Is my Father yet alive ? — and let it not seem grievous to you , that you sold me ; for God sent me hither before you to preserve you alive . Non vestro consilio , sed Dei voluntate , &c. It was not so much by your design , as by the will of God , that I was sent hither . Therefore , Load your Beasts , and go up to my Father into the Land of Canaan ; and bring him , and all your Kindred , from thence ; and I will give you of all the good things in Egypt : and you shall eat the marrow of the Land . Thus did the good Joseph requite the unkind wickedness and ill-will of his Brethren with love .

But what shall we say of the Royal Prophet , King David ? how much was he hated by Saul , and how often persecuted by him to so great extremity , that he was in imminent danger of his life thereby , yet he never hated Saul upon that account , but did him all the good Offices he could ; saving him several times when he was in his power , and that David might at once have ridded himself of a cruel Enemy , and gained both Crown , Scepter , and Kingdom ; to which he had right sufficient , being by Gods special appointment anointed King over Israel to succeed after Saul . The good King found his Enemy fast asleep , his Spear fixed in the ground at his head ; and Abner , with all the rest of his people , sleeping about him ; yet would he not hurt him : And when Abisai , one of the Captains of King David , offer'd himself to dispatch Saul at one blow , alledging some shew of reason for it ; Because God had now deliver'd his Enemy into his hands , and he ought not to neglect the opportunity which Providence gave him of securing himself : David would by no means listen to the motion , but forbad him doing any such thing , in these express words : 1 Reg. 26. 9 , 10 , 11. Kill him not . For who can extend his hand against the anointed of our Lord , and be innocent ! Vivit Dominus , quia nisi Dominus percusserit eum , &c. As our Lord liveth , unless God shall strike him , he shall not be stricken by me ; or that his day come to die , or that descending into a Battle he perish ( so God be merciful to me ) I will not lift up my hand against our Lords Anointed .

The New Testament wants not innumerable other Examples of this kind ; namely the Examples of all the holy Martyrs , both of ancient and late Times ; who following the Example of Christ our Saviour , have ever prayed for their Enemies and Persecutors , with such fervent Devotion and ardent Charity , that very often their Enemies and Persecutors have been converted by that means , and become great Saints and Martyrs themselves . Look but into the Acts of the Apostles , there you presently meet with the Blessed Martyr Saint Stephen , in the midst of his Sufferings praying for his Enemies in these words ( Acts 7. v. 60. ) Domine , ne statuas illis hoc peccatum . Lord , lay not this sin to their charge . The effect of which Prayer was ( besides other not mentioned ) the present Conversion of Saint Paul , one of his greatest Persecutors . For behold , while he was in his greatest fury against Christians , and posting in all haste to Damascus , with Commission and Design to make havock of the poor Church there ( as we read , Acts 9. 4 , 17. ) Christ appeared to him , saying , Saul , Saul , why persecutest thou me ? As if he had said , I should have lost thee , standing so much against me and my name : But my Servant and Martyr , Stephen , praying for thee , for his sake , you are a chosen Vessel unto me ; and shall bear my name before the Gentiles , and Kings , and Children of Israel . In the same manner , and for like reason , it is reported by Saint Chrysostom of Saint James the Apostle , that he who lead him to the Execution of his Martyrdom , was so much moved with the great zeal and constancy of this holy Apostle , that he ask'd him forgiveness for what he was to have done ; which the blessed Apostle most willingly gave him , embracing him , and saying to him , Pax tibi sit , Frater ; Peace be with thee , my Broter . At which Salutation the poor man was so animated and encouraged , that he forthwith publickly professed himself to be a Christian ; and was upon that Confession made a Martyr : having his head likewise cut off .

Let these few Examples suffise to give you strength and courage to do the same , whensoever occasion shall require it of you . At all times let us be prompt , and willing to forgive our enemies , seeing God is so ready at all times to forgive us , having penitent recourse unto him . Be not of the number of those , who , when duty requires of them to follow the example of Christ , and to forgive , and love their enemies , make their excuse , and say Christ was God , and most Divinely perfect , and consummate in all goodness ; but they are weak men , and cannot reach so high perfection , as to forgive , and love enemies , persecutors , &c. But in vain it is for them to use such speech , it will not serve their turn , it will be no just apology for them at the latter day . And verily it is to be admired , how such persons can say their Pater Noster , or how they can address themselves to God to be forgiven , in the terms they do : For they say , Dimitte nobis debita nostra , sicut & nos dimitt●mus debitoribus nostris . Forgive us our debts as we forgive our Debtors . As we forgive others , so let us be forgiven . What i● this but to pronounce Sentence agains● our selves , if we do not forgive others . Delay not therefore to make good your promise , and to discharge your obligation . Forgive your enemies , as you would be forgiven of God ; Love your enemies as you desire that God should love you . For otherwise I do let you all know , that who so hates his Neighbour , or Enemy ( it matters not which , all 's one in this case ) renders himself uncapable of begging forgiveness from God ; he is so far from obtaining his request , that he cannot without most grievous sin , and entangling his Soul with further guilt , make such a request : unless we do first lay aside all hatred , by loving , pardoning , and forgiving our enemies in heart , 't is in vain for us to expect any mercy from God . It is against all reason that God should love him , who is not in true Charity with all . Those that wish harm to others , and will not forgive injuries received , it is evident they do not love , they are not ●n true Charity , and consequently , not in God ; according to the Doctrine of the holy Apostle ( 1 Joan. 4. v. 8. ) He that loveth not , knoweth not God ; for God is love .

Sect. 4. In what manner of Love we are to love our Neighbors and our Enemies .

According to what we have said in the two precedent Paragaphs , we must not only love our Neighbors and our Enemies , but we must also forgive them ; yea , though they should be obstinate , and not repent for what they have offended us ; but should rather continue , and encrease their enmity towards us , than seem to desire reconciliation . For we are not to reflect upon their obstinacy , or disaffections , but to perform what is requir'd on our part ; by reason it is otherwise with men , than with God . Men may not be then o●n revengers ; and therefore whatsoeve● Men do to us , we must do to the● no more than what God allows u● to do . Revenge belongs to God ●lone , and his Divine Justice doe oblige him , first or last , sooner or later , to punish all offenders , which repent not ; and doth never forgive save onely where men repent . Now as concerning Man , God hath give● him an express Charge , to leave al● revenge to him alone ; he therefor● is obliged to pardon his enemies whether they repent or not . S● that knowing our Obligation , it i● most requisite that we also know what manner of love we ought t● have , and to bear towards them or how , and in what manner to exercise that love . To which purpose the renowned Saint Vincentius , according to the relation of the R. F. Granada ( in his Fourth Treatise , chap. 3. Sect. 3. ) hath an ample and large Discourse to this effect .

He that will perfectly love his Neighbours and Enemies , ought to have seven special affections towards ●hem . In the first place he ought to have an inward hearty compassion of ●heir miseries , and to be grieved , as if they were his own . In the second , ●e ought to have charitable gladness ●f mind , wherewith to rejoyce at the ●rosperities and felicities of others , as much as he would do , in case they were his own .

These two first affections are commendable , and do agree to the full with that , which Marchantius de●ivers , saying , That we ought to have a joyful affection , and con●ratulation in the prosperities of our Neighbours , as also a pious com●assion in their adversities ; as much ●s if they were our great concerns . Therefore let our Charity rejoyce at other mens good , when it tends to ●heir salvation : for otherwise it is ●ot indeed to be accounted their good , ●f it tends to their destruction , and ruin of their Soul . Let us also participate , and have our share in their sadness and afflictions ; and so fulfil the Apostles Precept , bidding us ( Rom. 12. v. 15. ) Rejoyce with them that rejoyce and weep with them that weep : and in so-doing we shall shew our selves to be lively members of Christs Mystical Body . For as Saint Paul saith of the Natural Body of Man , that if one member suffer any thing , to wit of pain and infirmity , all the members suffer with it in some measure ; as likewise if one member rejoyce , or be honoured , all the rest of the members rejoyce with it in their kinds : So is it true of the Body Mystical of Christ , which is his Church , all the members thereof ought in a special manner to sympathize with each other , and for each other , and to be like-minded one towards another , rejoycing for the Consolations which each one receiveth from God , and mourning , or being sad for the afflictions , which he suffers . There must be no Schism , or Discension , in Christs body , but the members must have the same care one for another , as being one Body in Christ , and members of each other in particular ; as the Apostle teacheth , 1 Cor. 12. 26 , 27.

As to the Third Affection proposed by Saint Vincentius , men ought to have a quiet and setled patience , willingly contenting themselves to suffer all vexations , troubles , and injuries , that shall be done to them ; being alwayes ready to forgive them : of which kind of affections , or love ; I have in part already spoken somewhat in the fore-going Paragraphs ; as namely , that we should love our enemies , do good to them that hate us , pray for them that persecute and calumniate us ; forget , and with all our heart forgive injuries , and the like . I have only this one thing to adde further in this place , that concerning the point of loving our enemies , and doing good to them , thatthis affection may be found true , real , and meritorious of Divine reward , it must be operative and effectual ; it must not rest , or contain it self only in well-wishing , but must extend to well-doing also . Remember you not what hath been often said ? to wit , that we must love others ( our Neighbours , our Enemies ) as we love our selves . Now in loving our selves we do not think it enough , meerly to wish good , or pray for good to ones self , but we are diligent , and careful to use our best endeavours to help our selves what we can ; and to desire , that all others , that can , would also help us . In the same manner the duty of true Charity obligeth us , not only to wish good , but to do good , to our Neighbours , to our Enemies , and to all others that want the good we can do them . For if we only wish , and do nothing , we trifle ; our wishes serving for nothing , but to bring us under the censure and reproof of Saint James the Apostle , which he useth against such like people in these words ( Jac. 2. v. 15. ) Si autem frater , aut soror nudi sint , &c. If a brother , or sister , be naked , and lack daily food , and one of you say to them , Go in peace , be warmed , be fill'd with meat ; but you give them not the things , that are necessary for the Body , what shall it profit ? It will not satisfie the Belly , to say Eat , where nothing is given to eat ; nor keep off the Cold , to say Be warm , be cloathed , to one that hath no Cloaths to put on . In like manner neither can we merit any thing with God , only by wishing good to another , and not doing him the good that is in our power to do . Therefore we are not only to wish good , but to do good , so far as we are able , to our Neighbous , Enemies , and all men living ; and not only to pray for them , but also to assist and help them in their necessities , as God shall enable us .

The third Affection or Love mention'd by Saint Vincentius , requires that we use gentle and benign behaviour and affability towards all men as reason requires ; demeaning our selves in conversation amongst men as becometh Christians , with courtesie , respect , mildness , not giving any sign of anger or offence of mind , nor of contempt and disrespect to any , but wishing well in our hearts to all ; to afford all convenient testimony and demonstration thereof , both in our words and deeds ; for so the Blessed Apostle requires ( 1 Joan. 3. 18. ) Fratres , non diligamus verbo , neque lingua , sed opere & veritate . Brethren , let us love not so much in word and tongue as in work and in truth . He doth not forbid us to make profession of our love and good will to others by words and by our tongue , but to take heed that our love lies not wholly in our Tongue , that it be not only a feigned love of outward profession , and not in deed and truth . This affection is likewise congruously exercised in judging of other mens actions in the better sense , in concealing and keeping secret their faults and imperfections , supporting their infirmities , &c. considering that we our selves are infirm and weak ; frailties and imperfections are to be found in our selves as well as others ; and mutual Charity in this kind is requisite on both sides . Verily it is no easie matter to converse with men ( I mean those of worldly and common conversation ) without transgressing or giving offence : For which reason it behoveth us prudently to comply with every one , for the Love of God , and ( as much as is possible ) to have a quiet and settled patience in their infirmities , being always more ready to pardon , pass by , and over-see , what happens to be amiss ( so far as just reason and charity permits ) then to check or reprove it unseasonably and with offence . What the Apostle says ( Galat. 6. v. 2. ) is good counsel for us all . Alter alterius onera portate . Bear ye one anothers burthens , and so you shall fulfil the Law of Christ . And truly with great reason it is required of us , that seeing we all desire to have our own defects and frailties covered , our own infirmities supported , our ignorances excus'd , and our offences forgiven ; we should do the same unto others , supporting one another and pardoning one another ; but above all things having the true Charity of God one towards another ; which , where it rules , is the bond of Perfection ; Colos. 3. v. 14.

The fifth sort of Love or Affection which the good Author Saint Vincentius suggests to us , is to have an humble and reverent regard towards all men , according to their dignity and quality , esteeming them all ( as they are ) for our betters ; yielding them place , and submitting our selves with all our hearts to them , as justice and charity requires ; giving them willingly all the honour , respect and reverence , which their qualities , dignities , states and conditions do merit : If they be our equals and no more , it suffices that with candour and all sincerity of good will , we treat them , and carry our selves to them as we in like case would be treated and convers'd with by others . Thus doing , we shall in good manner correspond , not only with that general and most equal precept of the Gospel ( Luc. 6. v. 31. ) Prout vult is ●●t faciant vobis homines , &c. ( As ye would that men should do unto you , do ye also to them ) but also to that more special Counsel of the Apostle , 1 Pet. 2. v. 13. Subjecti estote omni Humanae Creaturae propter Deum . Be subject therefore to every Humane Creature for Gods sake , whether it be to the King as most Excellent , or to Rulers as sent by him : as likewise to what Saint Paul saith , Rom. 13. v. 1. ) in confirmation of this Truth , Omnis anima potestatibus sublimioribus subdita sit , &c. Let every Soul ( saith he ) be subject to the higher powers , for there is no power but of God ; the powers that be ( now in the world ) are ordained of God . Obey therefore at a word , and be ready to every good work that shall be commanded you . Be not litigious , but modest ; shewing all mildness and equanimity towards all men , ( Titus 3. 2. ) Where yet I would have it remembred , that as in the exercise of Chastity or Divine Love , so in the exercise of Obedience , there is an order to be observed which the Spirit of God and Christian Prudence will not fail to dictate to every one that truly loves God and desires nothing but to perform his duty : An order there is ( I say ) to be observ'd in the exercise of Obedience : Where Powers or Commandments clash , we must obey God rather than Man , and be more careful to fulfil the Divine Laws , whether of God or the Catholique Church ( which is a Spiritual Power ) than the Laws of any Temporal or Earthly Power , commanding contrary thereunto ; that is , contrary to our duty to God , and to the true Confession of Catho●ique Faith ; in which case such Laws and Comandments are not to be obeyed .

As to the Holy Saint Vincentius his sixth sort of Love and Affection , it obliges us to be at perfect agreement with all Men , and to live in Concord and Amity with all , so much as it is in our power to do , and so far forth as our Concord and Amity with others may not displease God or tend to his dishonour ; for if it does , such Amities are to be broken off . There is no Concord betwixt Christ and Belial . ( 2. Cor. 6. 15. ) We must say the self same thing with other Christians so long as they confess the Catholique Faith ; but if they will depart from it either in whole or in part , we are not then to say as they say , but to say Anathema to them and to all their wicked errours . We are to agree with men in good not in evil , in the Truth and in the sound Doctrine of Christian Catholique Faith , not in Devillish errour . The Prophet David took very much pleasure in such kind of love , and in such agreement as this ; witness that of the Psalm . 132. v. 1. where he saith , O , quam bonum , & quam jucundam , habitare fratres in unum . Behold how good and how pleasant a thing it is , for Brethren to dwell together in Vnity ! And truly , that Concord and Unity are both good , pleasant and profitable things , needs no other proof , than to consider and take notice of the fruit it has produced in every well govern'd Community ; more especially those in the Church of God : which the Apostle might seem to foresee , when he said with such a passion of Holy Charity ( Philip. 2. v. 2. ) Siqua ergo consolatio in Christo , &c. implete gaudium meum , &c. If there be any Consolation in Christ , if any comfort of Love , if any fellowship of the Spirit , if any bowels of Compassion , fulfil ye my joy that ye be all of one mind ; having all the same charity , being all of one accord , thinking the same thing ; doing nothing by Contention , neither by Vain-glory , but in humility , each one accounting other better than themselves . The like pathetique exhortation to the same end , he makes , Rom. 15. 5. Deus autem patientiae & solatii , &c. The God of Patience and Comfort grant you to be of one mind ( of one love and affection ) one towards another ) according to Jesus Christ , that of one mind and with one mouth ye may glorifie God and the Father of our Lord Jesus Christ .

The seventh and last sort of Love , is , that which we are chiefly to look at , and regard in the Example of our Saviour Christ , to wit , that we have a ready mind and will , to sacrifice our selves for the good of others ; that is to say , This Love requires that we be prepared to bestow our lives for the Salvation of all Men , eve● our Enemies , occasion requiring i● This is a high degree of Love , an● so commended by our Saviour him self , that he saith of it ( Joan. 15 ▪ 13. ) Majorem Charitatem nemo habet ut animam suam ponat quis pr●amicis suis . Greater Charity none can have , than to expose ( or lay down ) his Life for his Friends . And this Perfection of Love if we have not , yet at least we must have so much Charity for all Mankind , as to wish and make Prayers to Almighty God , that all Mankind may be converted and become one in Christ ; and if we cannot suffer death for the good of others ( I mean so great good and so greatly tending to Gods Honour , as is the Conversion and Salvation of Sinners ) yet at least let us not be unwilling to suffer injuries at their hands , and afflictions for their sakes , and to edifie them what we can by the example of a true Christian Life , both active and passive , in doing well and suffering ill , when occasion ●equires . This is but the common Duty of all True Christians ; and ●urely he must be thought to have but ● weak and faint Love of Christ , that cannot or will not do thus much for his Saviours sake ; who hath done and suffered so much for him , and hath ●eft us his own Example expresly to that end ; namely , to shew how much we are to condescend to others , and deny our selves to procure their good in order to God . Exemplum dedi vobis , saith he , I have given you an Example , that as I have done to you so you should do also to others . Sustain therefore patiently , for unto this you are called ; because Christ hath suffered for us ( the just for the unjust ) leaving us an example that we should follow his steps , 1 Pet 2. v. 21. Let us therefore follow our Saviour and Redeemer , since they that follow him walk not in darkness , but enjoy the light of life .

Sect. 5. How we may know our selves free from Self-love , in loving God and our Neighbours .

Seeing that the Love of God must be predominant over all other Loves , and reign over all our Passions , Affections , Lusts , Desires , &c. as we have already declared ; it cannot but seem reasonable , and a thing to be wish'd for by all such persons as do seriously concern themselves in things of the Spirit , that we should , at least in brief , point at and shew them the means how by Gods Grace they may come to a pious and probable assurance , that they do truly love God above all things , and by consequence that their hearts are free from the pestilent and dangerous Vice of Self-love : To satisfie whose desires , I think it necessary to add a word or two further upon that Subject .

First , In the general I say , that to proceed securely in this matter , it behoves us exactly , and without all partiality , to consider what the course of our lives hath been and is , whither bend our affections , inclinations , desires , what is the intent and design of all our actions ; for if these either wholly or at least principally tend unto and be directed to Gods Honour , to the health of our Souls , and to the gaining of a good Eternity , all 's well ; we walk safely , and may promise our selves good from God . As on the contrary , If we find our lives to be dissolute and careless , and our mind more set upon Vanity and the things of the World than upon God , we must fear the worst , yea know for certain , that as to our Spiritual Estate , things go not well with us . The predominant affections that are in us , will easily shew what we are , and to whom we belong . Amongst Men of the World we see , that for the most part , in every one of them , some passion or other ( one or more ) predominates over all the rest , and makes such persons to be accordingly esteem'd , some avaritious , some ambitious , some voluptuous and given wholly to pleasures , others extravagant and humorous , and as much over-born with fancy ; finally , others too much re-senting and apt to revenge ; all which are so denominated and judged from their principal Love , and the Affection which they do principally bear , and shew either towards Riches or Honours , Worldly Greatness , Pleasures , and the like ; the whole conduct of mens lives being as it were tinctur'd or rather tainted with that principal Affection which reigns in them .

This shews us our selves , for in the same manner it is with us : No man hath reason to think himself free from Self-love , or that he loveth God above all things ( which is necessary to Salvation ) if examining his life , his actions , his employments , desires , and pretensions , he do not find the principal bent , frame , and design of them to be towards God ; and that his Honour and our eternal good are the things chiefly look't at by us . The love which we bare to God , must be a Love not of bear Words , not vain transitory Thoughts which perish and come to nothing ; but it must be a Love of Effects , a Love that produceth good Actions and good Works , It must not be an idle Love , nor a talking , nor a vaunting , but a working Love , a diligent and industrious Love ; a Love that loves to be doing , to be always busie and imployed in the works of love : And therefore we must take heed that we do not deceive our selves in taking the acts of our Understanding for the acts of Love or Divine Affection . There is not a mortal man living ( that hath the use of reason ) whose understanding does not tell him that he ought to love God more than himself ; yea , there is not a true man who hath not some inclination of Will , though weak , faint , and uneffectual , to love God more than himself ; and yet for all that want the true Grace of God , for as much as we must know , that the Love of God doth not consist in that act of the Understanding , nor in those inclinations of Will , but it consists altogether in putting the said acts or judgments of the Understanding and inclinations of Will in practice ; and by consequence , if we want those things which are the proper effects and fruits of Divine Love and Friendship ; how can we think our selves to be Gods true Lovers or Friends ? and if the true Love of God dwells not in us , 't is certain that Self-love and Self-interest doth . By this therefore we may judge whether we have the true love of God or not , or whether we be not still under the domi●ion of Self-love . For the acts and proper effects of Divine Love ( as all Divines teach ) are to be united in our affections to God , and in all things to look at him as our chief and only good : If it be thus with us , we love God , if otherwise , we love our selves .

This is one Rule , ( and I think , the principal ) whereby to know , what our condition is in order to God , and whether we be free from Self-love : Yet I think it not amiss to mention some others , that I observe to be re-commended by pious and learned Men. According to F. Cressy , the property of true Divine Love is to unite all our affections to God , and to make them all one in him , as in our Chief and Soveraign Good : and that out of this love we are to take joy in his Divine Perfections and Excellencies , and that he is , upon the account of them , so adored and glorified in heaven by the Angels , and by all Saints . Besides this we are ( according to the same good Author to desire , and ( occasion being given ) to endeavour so much as in us lies , that all Creatures , acording to their several capacities , may serve , love , and adore him ; That the Infidels , Heretiques , and all Sinners , may be converted to him , and truly repent of their disobedience and rebellion against him ; that so , by love , he may reign in all hearts , and all hearts be sad for the offences ( of their own or others ) committed against him .

In pure love to him we are to determine faithfully to serve him , and to take joy in all things that please him . Moreover with indifferency we are to accept all things from his hands , and to take them in good part ; as well things displeasing and offensive to Nature , as pleasing . It is required of us all to be heartily sorry for all things , that are done , or happen , contrary to his Divine Will and Pleasure ; to love all things that are grateful to him , and pertaining to his Honour , his Service , and his Glory ; and that meerly for his sake we should love all men , yea even our Enemies and Persecutors ; doing our endeavour also ( where we judge it convenient ) to express some effects of love to them , more than to others , as being special Instruments , to procure us greater good from God , than those Friends , who do all they can to please us , and to foment and flatter us in vain things .

It is expected from us , that we do all the honour we can to Almighty God , and all the service , and good offices in our power , to our Neighbour , for his Sake ; in nothing seeking our own commodities , further then his Goodness allows ; but in all things his good pleasure . We must imitate and follow his holy Examples , in all kind of Vertues and Perfections , to our utmost possibility : and particularly it should be our Design to love others , with the like Freeness of love , wherewith he loved us , without looking to our own profit , or interest in loving . He loved us meerly for our good , not for his own ; so should we love our Neighbour ; pretending nothing , but to do him good by our love , and not our selves . We must resolve , never to accept any contentment but in him , nor other happiness , but in himself alone . We must not set bounds to the measure of our love ; but still endeavour to love him more , and better .

We are to be resigned , and willing to suffer for him in this State of Mortality ; being contented for the present only with the hope of Fruition afterward , that is , in Heaven . We are to hate our selves , our corrupt and vicious Nature , our bad Inclinations , our Unsensibleness of his great Mercy and Goodness towards us , &c. with a most perfect hatred , never being weary of persecuting and mortifying our selves . We are bound to love him equally in his Commandements , as his Rewards , and to rejoyce , or take contentment in any act of Temporal Severity , exercised by him upon us . We are never to cease praying , that God would shew us the defectousness of our love , and that he would daily give us his grace , more and more to encrease , both in the degrees of Fervour and Purity .

These are the Marks , the Signs , the Fruits , and real Effects of the True Love of God ; and by them we may perceive , when and whether or no we be free from the pest of Self-love , Self-esteem , Self-seeking , and Self-pleasing . This little , which hath been said , will serve to shew our state , if we consider it well . But alass ! where shall we find a Soul , that can shew all these ( or the most part of these ) Rules exactly observ'd , and practised by her ! However , our duty is to aspire to all Perfection , and to the Practice of all these good Rules and Helps thereto , as much as may be ; yet as to the measure of our Perfection , submitting our selves , and being resigned therein to the Will of God ; of whose grace it is , that we attain to any measure , or degree of perfection : For so is his holy pleasure .

The End of the First Part.

THE SECOND PART OF THE Languishing Diseases OF CHRISTIANS Proceeding from SELF-PRIDE , DRUNKENNESS , And CARNAL CONCUPISCENCE , CURED .

4 ESDR. 8. 31.

We , and our Fathers , languish with such Diseases : but thou for Sinners shalt be called Merciful .

LONDON , Printed 1677.

The First Treatise OF THE SECOND PART OF THE LANGUISHING DISEASES OF CHRISTIANS Proceeding from Self-Pride .

SECTION 1. Pride a General Disease amongst Christians . SECT. 1. Heaven and Earth was infected with it . 2. Self-Pride of the Nobility and Gentry . 3. Self-Pride of great Ladies . 4. Self-Pride of other Women .

Sect. 1. How Heaven and Earth was infected by Pride .

THE Pestilent Fevor of Self-Love ( as Saint Ambrose very well observeth ) is usually attended with Two Symptoms ( or ill Signs ) as bad as it self : which are Pride and Ambition . Febris enim nostra ambitio est , &c. saith that Father . The Feavor , that troubles and agitates our Souls , not suffering them to rest in any thing tha 's good , is Ambition ; which , according as Saint Augustine , Saint Bonaventure , Isidore , Hugo , and many others have described it , is the inordinate love and app●tite of our own commendation , and a desire to excel ( or to be thought to excel ) others in our actions : which if they be publick , and concerning the Common-wealth , is then most properly termed Ambition ; but if the actions be private , and concern only our Domestick Conversation and Behaviour , it is called Pride : being but one and the same feavorish Distemper of Self-love more or less extending and shewing it self . A Feavor , or Spirituall Distemper , this is , so malignant , that it causeth many other Diseases , and Dangerous Symptoms of Soul , to Mankind : as for example , many Vain-gloryings , many and much Vain-boasting , and Vaunting of ons Self ; much Flattering of others , much Wantonness , much Hypocricy and Dissembling , innumerable Impertinencies and Curiosities of like nature , frequent Ingratiudes , frequent Disobediencies to those in lawful Authority , frequent Seditions and Commotions publique , frequent Contentions and Contests more private , frequent Disrespects to Superiours , and Despisings of Equals , and those beneath us ; together with many other such like Distempers and Disorders , under which , and by means whereof , not only private persons , but Kingdomes and Common-wealths languish daily , and endure all the mischiefs of Devastation and Misery ; not to be ended , but with utter ruin , unless care be taken to apply fit remedy in due time and season : not to menton the harm that is done to the Soul , by means of them .

The first that ever was troubled with these Distempers ( to wit of Pride and Ambition ) was Lucifer , that reprobate Angel , together with all his wicked Crew : who through the excess of Pride , and the inordinate Love and conceit of his own excellency , extolled himself to such a height , as to pretend to be equal to God ; according to the relation which is given of him by the Prophet Isaias ( Chap. 14. v. 14. ) where the wicked Angel saith thus in his heart , In Coelum conscendam , super astra Dei exaltabo solium meum , &c. I will climb up into Heaven ; above the Stars of God I will exalt my throne : I will sit upon the Mount of the Testament , in the sides of the North. I will ascend above the height of the Clouds , I will be like the Most High . His Pride was such , that he affected to be Gods rival in every thing , and wheresoever Gods Throne was ( whether in Heaven or in Earth ) there would he set his throne . But this presumption of his cast him down into Hell , and of a bright Angel transformed him into a black Devil : for so we read ( Jud. Ep. v. 6. ) Angelos vero , &c. He keepeth now in everlasting chains under darkness , &c. See also Apoc. 12. 7 , 8 , 9.

Now this wicked Angel , having found by woful experience the fruits of his Ambition , and to what a bad Estate that Disease of his had irrecoverably brought him , out of the height of his Envy and Malice , resolves forthwith to revenge himself upon Mankind ; to which end , seeing he could no longer bear the shape of an Angel , he takes that of a Serpent , and therein sets upon our first Parents in Paradice , overthrowing and deceiving them by his fair but false words , specious , but pernicious illusions ; perswading them that if they would but eat of the forbidden Fruit , they should be ( strait ways ) like unto God ; for so we read , Gen. 3. 5. Deus enim scit , &c. God ( saith that wicked deceiver and lier ) doth know that in the day you eat of that Fruit , your Eyes shall be opened , and ye shall be as Gods , knowing Good and Evil : which words of his so pleased our Mother Eve , that she presently fell into a longing after that promotion and priviledge he spake of , desiring the likeness and equality of God ; whereupon she unhappily yieldeth to his remptation , out of a perverse desire of knowing more things than did belong to her ; and being deceiv'd her self , she perswades her Husband also ( Adam ) to do the same ; who as unadvisedly consents to her , swallowing the venome that poysoned himself and all Mankind : for instead of knowing all things , according to the lying promise or insinuation of Satan , they knew nothing more than they did , but only that they were naked ; the opening of their Eyes made them see nothing but their own shame , and instead of being equal to God , they were made in a sad measure much less than themselves ; being of Saints become Sinners , and for their Sin expelled and cast out of the Terrestrial Paradice . O pernicious Disease ! O Universal all-reaching Malady ! seeing that neither the Celestial nor Terrestrial Paradice , neither Heaven above nor Earth beneath , could be exempt from thy contagion ! and not only Men , ( frail , weak , and mortal Men ) but even the Angels ( mighty and immortal Angels ) tainted , corrupted , and made no Angels by thee .

Sect. 2. Self-pride of the Nobility and Gentry .

Ever since the fall of the Angels in Heaven , and of our first Parents in Paradice , this Disease the Pestilent Feaver of Self-pride , hath lain sore upon the Sons of Men , insomuch that unto this day it seems rather to have been in continual growth and increasing then otherwise ; ( for to look a little into the several sorts of Men ) both the greater Nobility and Gentry , seem so troubled with it , and so generally distemper'd by it , that few of them are to be accounted free ; few or none amongst this sort of men but are in some kind or other more or less obnoxious to this infirmity . Are not our Eyes witness of this ? Do we not see daily every one of us , how this state and order of men labour with all force and might to exalt themselves above others ? contending and contesting for Superiorities , for Places , for Excellency , for Honour ? Do we not see how all strive who shall be greatest , who shall get the greatest Estates , Possessions ? who shall be in greatest Favour ? who enjoy the greatest Titles , Dignities , Offices ? Are not the many Wars and Publique Differences between Nation and Nation ? Are not the many Seditions , Commotions , and Civil Discords , that happen between People of the same Nation ? Are not the many Private and Personal Dissentions , Quarrels , Duels , happening between Persons of Honour and High Quality , a sufficient demonstration of this ? 'T is true to them that duly consider , Pride is but as it were a blast of Wind , a meer vanity , the swelling of a bubble ; yet nevertheless we see it disturbs not only Christians , but even all mankind , few excepted ; yea the very State and Peace of Christendom it self is disturbed by it . If we look back to more ancient times , did not Alexander the Great , meerly through his Pride and excessive Ambition , shake and trouble the whole World , endeavouring to reduce the same to the obedience of one only Monarchy , and to keep it in subjection under his own sole Government : Was it not out of the same unquiet humor of Pride and restless Ambition that Julius Caesar so much disquieted all the Roman Empire ? Was not his Pride great that would not permit him to make his publick entry into a Town or City , without having at his Coach a set of no fewer than forty Elephants to draw the same ?

But what shall we say of Nero ? of whom , when he made his entry into Rome , it is reported that he never had less than a Thousand Coaches of his own to attend upon him as a Train , and all his Horses shod with Silver Shoes ? Another called Sesostres , a King of Egypt , had always in his Royal Chariot , instead of Horses or Elephants , four Kings to draw the same , cloathed in their Royal Garments , having their Crowns upon their Heads and their Scepters in their Hands ? Was not the Pride of Herod Agrippa , King of the Jews , very great , who having made a publique and solemn Oration to the People upon his Birth-day , could endure , yea rejoyce to hear the flattering multitude , by way of Acclamation and Applause , cry out , Dei Voces , & non hominis ( The Voice of God and not of Man ? ) He took such pride in this vain Honour which the People shewed towards him , and was so ambitious of it , that God suddenly struck him by an Angel from Heaven , which humbled him somewhat ; For perceiving himself to consume away ( being eaten of Worms , as the Text saith , Acts 12. 23. ) he could himself cry out to the People and say , Behold here how with intollerable grief and pain he now dies , whom you but even now called God! Dioclesian the Emperour , was so puft up and swollen with this Disease , that he stilled himself Brother of the Sun and Moon , which Title the Grand Signior , Emperour of the Turks , assumeth to himself to this present ; pretending to the great prejudice and dishonour of our Lord Jesus , to be the King of Kings and Lord of Lords .

But leaving profane History , let us reflect upon what the Holy Scriptures report in relation to this matter . In the second Book of Chronicles , you may read , Chap. 9. v. 25. of King Solomon , how that he exceeded all the Princes and Monarchs of the Earth , in Royal Magnificence and Powers : The particular instances of his Greatness , would be innumerable and too many to rehearse ; therefore omitting them , I will only take notice of this , That whensoever he thought good to appear in his Royal State and Dignity , he had for that purpose always ready to attend him , Forty thousand Horses in the Stables , and Cbariots and Horsemen Twelve thousand . But alas ! to what end comes all this Worldly Pomp , Splendor , and Magnificence ? if they escape the judgment which this Great and Wise King doth ( himself ) threaten to the Proud and High-minded ( Prov. 16. 18. ) Pride goeth before destruction , and a haughty mind before a fall , yet they shall never avoid what the Prophet ( Isa. 14. 11. ) shews to be the end of all Worldly Glory . Subter te sternetur tinea , & operimentum tuum erant vermes . The Moth is spred under thee , and Worms are become thy covering : That is , if they fall not by some special and sudden judgment of God , that puts an end to their Pride before they be aware of it , yet most certain and unavoidably they must at length yield to that which is the end of all Flesh , to wit , Corruption . The Pomp and Splendor of this World will not always endure . Moses , ( Numb. 15. v. 30. ) seems to fore-warn this to the People of Israel , telling them peremptorily , that the Soul which offends through Pride , shall in no sort scape unpunished . He that sinnes through ignorance , errour , or weakness , the Priest shall make an Atonement for him : Anima vero , quae per Superbiam aliquid commiserit , &c. He that sins out of Pride , or with an high hand , he must bear his iniquity , whoever he be , native or stranger , he must be cut off from his People .

Behold therefore here , and consider the unhappy end of Pride ; it is , for the most part , but the fore-runner of Destruction , which the Scripture further confirms by the example of that Proud Man Haman , who was hang'd upon the same Gibbet which he in the pride and inselency of his haughty mind , had prepared for the humble Mordocheus , Esther , 7. 10. The like end happened to the proud Holofernes , who having conquered so many Provinces and subdued so much People , only to satisfie his own and his Masters Pride , was at last with the help of his own Sword , beheaded by a Woman , Jud. 13. 8. I might observe as much of the great Philisthin Golias , who though himself invincible , and out of that Pride defied the whole Host of the Living God ; a Shepherds Sling and a Stone out of the Brook , taught him to be more humble , in laying him Dead on the Ground . Finally , Nabuchadonosor , that great King , who in the pride of his heart , said thus to himself , Nonne est haec Babylon magna , quam aedificavi , &c. Is not this great Babylon that I have bulit for the House of the Kingdom , by the might of my Power , and for the honour of my Majesty ? ( Dan. 4. v. 30 , &c. ) the word was scarce out of his mouth , but according to the Decree of God he was suddenly driven from his Kingdom , and the company of Men , becoming a meer Beast , wandering in the Wilderness , and ea●ing Grass as Oxen , for the space of seven years , till repentance and the mercy of God brought him both to himself and his Kingdom again .

Sect. 3. Self-pride of great Ladies .

Great Women are no less subject to this Vice than great Men ; great Ladies think themselves priviledg'd herein by the presidents which their great Lords give them . 'T is true , Saint Augustin honour'd Woman-kind so much ( perhaps for his Mothers sake ; Saint Monica , and in admiration of her Piety ) as to call them the Devout Sex : neither do I doubt but there are amongst them many ( I might say innumerable ) most pious , most pure , and most perfect Souls : but alas ! 't is too evident that many of them are not so ; the multitude falls short of that Elogium , being apparently no less than Men addicted to all manner of Vice , that their Sex permits them to be capable of . To pass by other of their infirmities , I shall at present instance only in this which we have in hand , the Sin of Pride and inordinate Love , esteem , valuing and admiring of themselves . Can any thing be more rife than this Vice , amongst the great ones of that Sex ? Do we not see the Ladies of this time , how they make use of all the Arts , Skill , and cunning Practices possible to adorn and set out themselves to the height of Pride ? Do we not see what new and costly fashions are daily devised , to foment and help forward their vain inordinate affections in this kind ? Do we not see what emulations there are , what pleasure they take , and how much they strive the one to exceed the other in vanities and gallanteries , as they are accounted ; sparing neither pains nor labours , cost nor time , to satisfie their Pride , and to fulfil the ambitious appetites and desires of their mind . To please their proud fancy to the full , what charges are regarded , what means not used ? and yet in other respects , what thing is there whereof they are more presently sensible than matter of charges and cost ? as is quickly seen whensoever Piety towards God or Charity towards their poor Neighbour requires charges of them . Every little cost in such cases makes them shrink , and either with Nabal to make a churlish refusal , or which is worse , to frame a feigned and false excuse , saying they cannot or they have not . Truly , it is a most sad thing to consider how much it redounds to the shame and confusion of Christianity , and to the prejudice of true Piety , the general spreading of this evil over all parts of Christendom , and more especially in Princes Courts and great Cities ; most Ladies seeming to thing they were born for nothing else but to take their ease , appear in bravery , and be courted . Oh how high do the desires of exorbitant nature mount , especially when great fortune supports them ! No sooner are they out of their Bed , but instead of offering the first fruits of ●he day to God in humble Prayers ●nd thankful Address to him for his Mercies and Benefits as well past as to come , their mind and their thoughts are wholly taken up how they shall spend the day ; enquiring not where they may hear Mass or a good Sermon , but what Play is to be Acted , what Gallants are expected , what Company is to come , and what Sports are to be seen : and according to the answer that is given them , they cause themselves to be attired and cloathed , like an Idol upon some great day , by two or three Servants who attend upon them , and spend the greatest part of their time in being serviceable to Vanity and Pride ; the Waiting Women finding it labour enough ( and no time to spare ) to dress themselves first , and then to wait upon their Ladies , and do them the like service , wsth the greatest exactness and diligence that may be , and all to preserve and give lustre to a fading Jewel ( which they pretend to have and are infatuated for ) namely Beauty . Oh this Beauty , this brittle , this frail , this painted thing Beauty ! how does thou bewitch the Eyes and pervert the Minds of those that regard thee ! how many and great are the mischiefs that proceed from thee ! so great and many , that the consideration hereof moved Sir Thomas Moore , a grave Person , and most worthy Lord Chancellour of England in his time , observing the Ladies to spend so much time in dressing themselves , that they might appear Fine and Beautiful in the Eyes of Men , to tell them in plain English , That God should do them wrong , if he did not give them Hell for their reward ; seeing they took a great deal more pains to serve the Devil , the World , and their vain Minds , than they did to please God , or to preserve the Beauty of their Souls , pure from the spots and uncleanness of Sin .

O what folly is this , Oh what frensie ! thus to implore our time ( which is so precious ) in trimming , dressing , and adorning this Body of ours , which is no better than a mass of Corruption , which must ere long be meat for Worms , and turn'd again to dust . But O much more the deplorable unhappiness of these times wherein such exhortations as these are vain and to no purpose , unable to stop the carrier of Pride ; which the Reverend F. Causin , not unfitly describes thus : When ( saith he ) the Patching , Painting , Plating , Curling of the Hair , is over ( or finished ) then follows the feat of Ribbon ( which must be put in order ) then the taking of their Bracelets , their Rings , Jewels , Rubies , Chains of Gold , with variety of Persnmes . If duty oblige them to go to Church , they go indeed , but whether with greater devotion to serve God or to shew themselves , I leave to their Conscience and the Judgment of the great day . Thi● is manifest , that if they observe the one part of the Apostles Counsels , 1 Tim. 2. v. 9. Let the Women pray in a comely Attire , with demureness and sobriety , they oversee the other , to wit , not adorning themselves with plaited Hair , or Gold , or precious Stones , or gorgeous Apparel , but ( as it becometh Women professing Piety ) with good Works . These words of the Apostle signifie little with them ; they can easily dispence with such Divine Counsels and Prohibitions , whether contain'd in Sacred Scripture or in the Canons of the Church ; pretending to have lawful cause or excuse for what they do , because they are of the rank of the Nobility and Gentry . And upon that account they fear not to exceed in all sorts of Pride and Vanity , spending both days and nights in Visiting or being Visited , in Coaching , Gadding , Sporting , Playing , or Play-house-Haunting , Masquing , Dancing , &c. in fine , they are prompt , and ready to obey all the suggestions of Pride and Pleasure , and as cold to Devotion .

Sect. 4. Of the Self-pride of other Women .

It might be thought Pride were a Disease proper or incident only to Great Persons , Men and Women , and that for those of inferiour and mean condition , as their fortune is low , so their minds should not be high . But experience tells us 't is otherwise , and therefore having hitherto represented in part the Vanity , Pride , and Ambition , that is in Women of high Quality and plentiful Fortune , I shall conclude with a word of Admonition to those of meaner Rank , only to shew them , that if Pride be an odious Vice , and unseemly even in the greatest Persons ( for Honour , Wealth , and Dignity ) that live upon the Earth , it must be much more detestable and intollerable in them . To be Rich and Proud , to be in High Place and Proud , to be in Great Office , in Great Power , Dignity , and Honour , and Proud , is a Humane infirmity , more to be pittied than blamed by Wise Men ; but to be poor and Proud is monstrous , a discongruity purely and manifestly satanical . What shall we say of such People , whom Fortune hath not favoured in any degree or measure , with the purveyances , and endowments , that Pride and Ambition usually stands upon , and yet they are proud ? Truly we may say they are the worst sort of Proud People , their Pride is more criminous and less excusable than that of others ; and if we say this with truth , we need not , we can say no more to their condemnation .

And yet how common a thing is it to see this Hellish Prodigy in the World ? how easie and frequent to observe the effects of highest Pride in the lowest Condition ; what contemning of others , what scornings and disdainings , what vilifyings and revilings do we not hear daily from some ? What emulations and envyings , do we not see in others , even of low and mean rank towards those of the highest ? Ah , I speak now of a Disease which our France , our Paris , our little Theatre of this great World labours under . How common a thing is it here to see People of but ordinary Condition , and disabled by Fortune from being ( themselves ) accounted Courtiers , Gallants , or Great Men , finding a hundred devices ye and pretending a hundred little occasions to be in their company , and to be seen , though but for some short space of time among them . Yea , such is their Pride and Ambition , that for a time they can be content to be made almost Slaves , and be used as Captives , to the intent that afterwards they may appear with some little favour and countenance amongst the great ones ; a thing which experience teaches them daily , who are acquainted with the Private Conversation of this sort of People . Pride makes these People industrious , Pride makes them vigilant ; Pride makes them nimble , active , painful , and laborious ; it makes them work day and night without intermission , and that in so strict manner , with such penury and sparing , that they will scarce allow themselves necessaries for their subsistence , till they have gotten Money enough for the purchasing of a New Gown , or some other new-fashion'd Cloath , or New Petticoate , some new Handkerchief , Lace , or other like superfluous Vanity , that may give them countenance amongst great ones , and confidence enough to appear and be seen in Company above their proper Rank ; of all which ( to my great grief ) my own Eyes have been often witnesses ; when it ha● pittied me to observe what voluntary hardships , and even misery , poo● People put themselves unto , for ●● other reason but only to be Fine an● Brave ( beyond their Condition ) o● Sundays , and great Holy-days , and all other times of publique and more free Converse among Neighbours ; when you will be sure to find them abroad , perfuming the Air with their Scents , or Coaching it , or Dancing , or perhaps Playing and Adventuring what Money they have to the fortune of Cards and Dice , till they have spent all , and are forc'd by necessity to return again to their industry and labour , to recuit their ambitious minds , if ( as sometime it happens ) they yield not to do worse , to satisfie their minds inflamed with Ambition and Pride .

Little do these People consider what the Holy Prophet Isaias ( in Gods Name ) foretels and threatens to all such proud Females ( Chap. 3. v. 17 , &c. ) saying Decalvabit Dominus verticem filiarum Sion , &c. Our Lord ( saith he ) will make bald the Crown of the Head , of the Proud Daughters of Sion , and will discover their Baldness ( or want of Hair ) unto all . In that day the Lord shall take away the bravery of their Ornaments , their changes of Apparel , their Gold Chains , their Bracelets , their Mantles , their Crisping Pins , their fine Linnen , their Hoods and Vails , and Looking-glasses , the odour of their Perfumes , and the sweet smells of Oyntments ; he will bereave them of all for their Pride , and bring Deformity upon them instead of Beauty . Take heed therefore and be admonished ye Proud and Unwise of this Nation . What was denounced against the Daughters of Israel , will be executed upon you the Daughters of England , unless you repent and apply that Soveraign Remedy for this and all other Diseases of the Soul in due time and season .

SECTION II. Pride of Men in general . SECT. 1. Pride of the Spiritual Directors 2. Pride of Learned Men. 2. Pride of the better sort . 4. Pride of Labouring Men , Shop-keepers , Servants . 5. The Remedy for all the aforesaid Evils .

Sect. 1. The Self-pride of Spiritual Directors .

THat Vice that we are now enveying against , is a spreading Gangreen which through tract of time , and the inadvertency of Men , hath overr-un and unhappily rooted it self ( more or less ) in all the Members of Christs Mystical Body , that is , in all sorts of Christians , in all Degrees , in all Orders , in all States and Conditions of Men ; there is none entirely free from the infection of this Pest ; insomuch , that the Holy Father Saint Cyprian , reflecting hereupon , and bemoaning the sad Condition of Christianity , by means thereof , in conclusion adds , that even the Priest-hood was not free from it . Etiam in Sinu Sacerdotum ambitio dormit . Ambition ( saith he ) sleeps even in the Bosom of Priests . This he spake to shew the growth of the Malady , and no wonder ; for Satan ( we know ) when time was , had the boldness to tempt Christ himself with this suggestion , to that end taking him up into an exceeding high Mountain , and there shewing him all the Kingdoms of the World and the Glory of them ; saying to him ( Mat. 4. v. 9. ) Omnia haec tibi dabo , &c. All these things will I give thee ( I will make thee King of the whole World , thou shalt be the only Monarch upon Earth , no Greatness shall be comparable to yours ) if you will fall down and worship me . Thus he tempts our Saviour with a motion of Pride , and desire to be great ; and though he were shamefully rebuked for his bold attempt , and departed with confusion enough from Christ , yet his Disciples could not so well perceive or resist his wiles . To be overthrown by the Master did but whet his Appetite to be reveng'd on the Servants ; and therefore he wrought the matter so , that it was not long before there fell a contention amongst the Disciples which of them should be greatest , Luc. 22. v. 24. That is , a Spirit of Pride and Ambition got in amongst them ; and it is no less to be fear'd that the Mother of Zebedaeus Ghildren and her Sons were taken with the same Spirit , when she made that extravagant request to our Saviour , which is mentioned , Matth. 20. v. 21. namely , that her two Sons might sit the one on his Right Hand , the other on his Left Hand in his Kingdom . These instances shew , the Disciples were not altogether free of Emulations , and Affections of Majority and Place one over another , and one before another ; and though it be as little to be doubted , but Christ our Saviour did presently and effectually , by his exhortation to Humility , repress those evil motions , and purge his Disciples Hearts of the Venome they had swallowed , yet in many of their successors it is too apparent , these Diseases do still remain , not without causing much of the like Distemper in other Christians , who cannot be well edified by such ill examples : Where yet I would have it noted , that when our Saviour upon this occasion , saith to his Disciples , Luc. 22. v. 26. Vos autem non sic ( it shall not be so with you ; ) his meaning is not absolutely to forbid , or condemn Superiority , or Majority , in it self , but only the inordinate and undue affectation and seeking thereof , in those who have it not , and the exercising of it with Pride , haughtiness of Mind , and contempt of Inferiours , in those that have it .

Sect. 2. The Self-pride of Learned Men.

By Learned Men , I understand generally , Divines , Canonists , and such as Study the Laws , Ecclesiastical or Temporal ; as well those which aim at the Cure of Souls , as the Government and Well ordering of the Body ; Physicians , and in a word , all that makes profession of Learning , or have taken the degrees of Learning in the Schools ; concerning all which sorts of Men , there is one judgment to be given ; They are sick of this Distemper .

Go ( if you please ) through all the Towns and Cities , through all the Schools and Academies of Christendom ; go through all Colledges and Courts of Law , look into all the degrees of Learning you there meet with , you will quickly observe and find , that Pride and Ambtion ( Inordinate esteem of our selves , and desire to be esteem'd by others ) are the predominant and prevailing Humors , in all those places , and with all such persons : You will find , that , geneally speaking , every one studies more for Benefit , more for Honour and Glory than any thing else . For who minds Vertue or Conscience ? who makes them the principal or chief end of their Study ? Who regards them further than they are serviceable to their Profit and to their Glory . This Saint Bernard did very well observe in his time . Many Study ( saith he ) meerly that they may know the thing they study for ; and the Holy Saint rightly calls the same a shameful Curiosity . Many others study that they may be known to be famous and Great Men for Learning , which he calls a shameful Vanity . Many others beside do Study that they may sell their Science and Knowledge to others , partly for Pride and Ostentation , partly for Profit , Interest , Money , &c. Few or none being to be found that will Study purely for Charity sake , that is , to be able to teach and instruct others gratis , having no other motive but the Love of God and their Neighbour .

Sect. 3. Self-pride of the Better sort .

By those of the Better sort I understand here , all such as are of Civil Education and Life , whose Condition , although it doth not dignifie them with with any Title of Honour , properly speaking , yet their Vertues , or their Fortune , make them approach next to it . This sort of People if they be Rich , or that Fortune any thing favours them , how apt are they to be puft up with this Flatus , that is , with the windiness of a proud and vain Spirit ! how apt are they to look with envy at their Equals , and with an aspect of disdain and scorn towards their inferiours ! How little are they pleased , that their Neighbour should be compared to them , or much praised in their hearing ? thinking much to be beholding to any ( for that obliges them to a kindness or good respect at least ) but will rely only upon themselves , that is to say , upon their own Riches , and upon the strength of their own Arm ; despising in their Heart even the Charity of their Neighbours help . But what saith the Prophet to these People ? Abacuc . 2. v. 9. Vae , qui congregat avaritiam malam domui suae , &c. Wo to the Man that gathereth an e-evil gathering to his House , that his Nest may be on high ( out of the reach of ill Fortune ) and that thinks he is delivered out of the power of Evil , that nothing can now hurt him . How much doth it concern such People to reflect well upon what the Apostle so expresly commands Timothy ( 1 Tim. 6. 17. ) in these words . Divitibus hujus faeculi praecipe , &c. Charge them ( saith he ) that are rich in this World , that they be not high minded , nor trust in uncertain Riches , but in the Living God , that they do good , that they be rich in good works , and thereby lay up for themselves a good Foundation against the time to come . What an instruction is here for the Rich in this World , how are they taught to moderate their Spirit , and to enlarge their hand : to be humble minded and free hearted ; not more desirous to get and gather together than willing to distribute , ready to communicate ! How does it reprove the ill-grounded perillous confidence of those who trust in their Riches , and think themselves safe in the abundance of their Wealth , without the fear of God , or seeking his Blessing upon it . The same is to be said of those who are never satisfied or content with what they have , but with an infatiable appetite of Covetousness are still raking together , still aiming and endeavouring to get more ; making oft-times not only themselves and their own Lives miserable , but also their Families , Children , and nearest Relations , that depend upon them .

Sect. 4. Self-pride of Labouring Men , Shop-keepers and Servants .

Finally , as to these meaner sort of People , to wit , Labourers , Artificers , Mechanicks , Servants , can we say they are free of Pride , that they have no ambitious thoughts lodging in their Breasts , when we see the daily Effects of them ; when we see the Envyings and Emulations which they have one with another ; how they strive to have place and be in the rank of their Betters ? Is any thing more common , than for a Tradesman or Servant , or such like mean Person , having gotten never so little Money together , presently to lay all upon their Backs , and lavish out , to make a show of something more or better than those whom they emulate ; desiring nothing mote than to appear better than indeed they are , and to seem exteriourly brave , though inwardly they fast and pinch for it : All Towns-men would be Citizens , all Citizens would be Merchants , and all Merchants , Fortune favouring , and Trade succeeding to their minds , thrust themselves forthwith into the Rank of Gentry , amongst whom they sind nothing sooner to imitate than their Vanity and Vice ; vying with them in sumptuous Cloaths and Apparel , prodigal Expence , vain and loose Beaviour , &c. till at length the inward Disease of their Mind ( to wit , Pride , Ambition , Envy , ) arrives to such an extremity , that if it do their Body and Worldly Concerns no prejudice , yet infallibly it sinks their poor Souls at last to the bottom of Hell , with a perpetual confusion ; I mean if God in mercy do not prevent them with his Grace , and bring them to true Repentance ; giving them a true sight , and a due sense of their Spiri●ual Distemper , and causing them to apply all necessary Antidotes , appointed for the cure of such Languishing and Soul-destroying Maladies .

Sect. 5. Remedies against the Evils of Self-pride .

No better Counsel can be given to make us abhor and detest the Vice of Self-pride , than to consider well what the Spirit of God pronounceth of it in several places of sacred Scripture . The Wisest of Men , King Solomon , in the Book of of Ecclesiasticus tells us ( Chap. 10. v. 14. ) that to be proud , is to be no better than an Apostate from God . Initium superbiae hominis , Apostatare a Deo , &c. The first thing that happens to a proud Man , is to fall from God , and in heart to depart from him that made him : And again ( v. 15. ) Initium omnis peccati superbia . There is no sin committed by Man , but Pride of Heart is or may be an occasion of it ; and as it is a source of all sin , so it is a fountain of all mischief . For inter superbos semper jurgia sunt , saith the same King , Solomon ( Prov. 13. 10. ) There never wants Contention , Strife , and Debate amongst the Proud , and those for the most part are but the Harbengers to greater Evils . Qui tenuerit ●llam , implehitur mal●dictis ( Ecclus. 10. 15. ) As as they are apt to despise others , so they are sure to be hated ●y all , and in the end to perish , ei●her by the power and practice of ●uch enemies as their Pride procures ●●em , or by the just judgment of ●od , who is their professed Adver●ry ; witness that of Saint Peter ● Pet. 5. 5. ) God resisteth the Proud , ●ut gives Grace and Favour to the ●umble Minded ; and therefore they ●●ght to fear the effects of his enmi●● , of which they may read , Prov. 15. 25. Domum superborum demolietur Dominus , &c. God will destroy the House of the Proud , but the Tabernacles of the Humble he will establish ; for so it is also said , Prov. 29. v. 23. The Pride of a Mans Heart shall bring him low , but Honour upholds the Humble in Spirit . These and many other like expressious are to be observed throughout the Holy Scriptures , declaring and witnessing unto us as well the pestilent nature of Pride , as the perillous condition of Proud Persons , to the end we should the more detest and abhor the same , as the root of all sin , and an occasion of all mischief ; malum culpae and malum poenae ( both of them ) being deriv'd or proceeding from it ; by it w● depart from God , as the Text expresly speaketh , and by reason of ● God departs from us ; and becaus● through Pride we despise our Neighbours , our Brethren , he despise●● us ; for such ( with submission ) I conceive the meaning of the Psalmist t● be , Psal. 137. 6. Humilia respicit , & alta a longe cognoscit . To things of low condition , that is , to lowly minded Souls , God hath a favourable respect and regard ; but unto high things ( high minded , disdainful Persons ) he carries himself highly , and looks at them at a great disstance , as if he cared not much for them .

The only means to withdraw you from this Vice , is to to do as you are advised , Ecclus. 7. v. 36. Recordari novissima , to remember your latter end ; for if you lay this well to heart , you will never sin this sin of Pride . For , Quid super bit terra & cinis , Ecclus. 10. v. 9. Should Earth and Ashes be proud ? Consult your last end , and that will tell you you are no better than Earth and Ashes , Dust you are and to Dust you must return . Consider therefore ( I say ) seriously as well what you have been , as what you are and shall be , and you will confess as to the first , that your original is from the Ground , from a Lump of Clay or Dirt , of which the Almighty Creator fram'd and made our first Parents ; that you are for the present a mass of suitable sordid Flesh , living indeed , but every hour and every moment subject to death , and to all the accidents , diseases , and corruptions , by which death usually is usher'd in ; and for the future you shall be ( as to your Body ) nothing else but Putrefaction and Filth . In the Grave you shall be nothing else but a stinking Carcass , and meat for Worms ; for so in the Prophet it is said , when a Man dies he shall inherit Serpents ( or creeping things ) Beasts and Worms . Tell me now have you any reason to be Proud and so high minded ? Have you any reason to carry your selves so high , that are of an extraction so low ; God could have Created your Bodies of nothing , as he did your Souls , but in his Wisdom he would not ; but made them of the Earth , that is , not only of a substance Corporal , Gross , Visible , Palpable ( to be seen with our Eyes and touched with our Hands ) but of the vilest sort of Earth , of the Clay , the Dirt and Slime of the Earth . Do you ask me why ? To teach us Humility , and to repress the Swellings of Pride in us ; that Man seeing daily with his Corporal Eyes , the Dirt upon which he treads , might continually be put in mind , and remember his first Creation , his first Original and Beginning , and how that he was made and formed of the same ; and this for two reasons , The first ( as I said before ) that hereby he might give to man a just occasion of humbling himself with the most profound submission and abnegation that mans heart can possibly bend it self unto , even so far as to confess and acknowledge that of himself he deserveth nothing but to be concullated , trodden and trampled upon , under the feet of all men , as the Dirt of the Earth , as Mire and Clay ; and that for this reason , he hath nothing of himself to be proud and high-minded for ; since his original foundation and extraction is but Dirt , and the Slime of the earth . The second reason why God made Man of the Dirt of the Earth , is , That by reflecting upon that his first Creation , he might be mov'd so much the more to love his Gracious Maker , and more faithfully to serve his Mighty Creator , who of his infinite Goodness and Mercy , from such a vile and mean beginning ( as Earth and Dirt ) was pleased to raise him to that height of Excellency , as to consummate his Creation , and finally , to make him according to his own image and likeness .

So that , whensoever you feel the motions of Pride and High-mindedness , infecting your Hearts or troubling your Spirits , imagine you hear King Solomon reprehending you , and reprepressing your Vanity , in these words ; Of what are you Proud , Dust and Ashes ! why are you puffed up , Vessels of Clay ! Humble your selves , and be warned by forgetful Adam ; who not minding that he was made Dirt , fell into the presumption of affecting to be like unto God his Creator ; by occasion whereof transgressing his Creators Commandment , he was for his sin expelleds and for ever driven out of the Terrestrial Paradice . Therefore be warned by his fall . Humble your selves , that you may be exalted , humble your selves upon Earth , that you may be exalted for ever in Heaven .

SECTION . III. Contempt of others a general Disease of Christianity . SECT. 1. Many troubled with this Disease . 2. Contempt between Man and Wife . 3. Contempts between Children and Parents . 4. Contempts between Servants and Masters . 5. Contempts between Poor and Rich. 6. Contempts of Persons for their Infirmities only , and of many for the ●aults of some few justly blameable . 7. Contempts between Nations and Nations .

Sect. 1. Many trouhled with this Disease .

IN the whole multitude and variety of those Maladies and Diseases of Mind , under which , and by reason whereof the Life and Vigour of Christianity doth so much languish at this day , there is scarce any more frequent and Epidemical than that of over-valuing our selves , and contemning others . Hard it is , especially for Persons that seem conscious to themselves of any merit , to have ( I say , not mean , but ) modest thoughts of themselves , and not to be tickled ever and anon with extravagant imaginations of their proper Excellency ; and where the humor is indulg'd and yielded unto , the other , to wit , the contemning and under-valving of our Neighbour , follows naturally . He that tempts us to think too well of our selves , will easily find a way to make us think too meanly of others , and to prefer our selves before them . This therefore is a general Malady amongst all sorts of Men ; Jews and Pagans , Turks , Infidels , and Christians ; all are obnoxious to it , and for the most part perish by it , for not applying the Unguent of Humility , and Sobriety of Spirit , in due time .

But you are to know there are two sorts of Contempt , the one tending to Good , the other tending to Evil. By the first we condemn the World and all the Evil that belongs to it , or is found therein ; by this we contemn Sin , and disdain to submit or yield to the occasions and temptations unto Sin , that are laid in our way , or that lead Men into Sin . With this kind of Contempt ( as Saint Hierome well observes ) the Faithful Servant of God may lawfully , and with much right despise whatsoever is hurtful to his Soul , by whomsoever suggested , and those will not fail to do so , who have their Novissima , their last things , to wit , Death and Judgment , Heaven and Hell , in due manner before their Eyes . By the second we contemn our Neighbour , that is , other Persons , whom by the Commandment of God we are bound to Honour , and by the Spirit of Charity and Humily ( if it were in us ) we would Honour and Love according to their several and respective States , Conditions , Dignities , Merit , &c. By this we are apt to have in scorn , and to flight whatsoeveris doneby others ( or not done by our selves ) as mean and illaudable , although ( perhaps ) never so well done , and very profitable for Soul or Body . This is a wicked sort of Contempt , and absolutely forbidden . This proceedeth from Evil , and tends to Evil , and is wholly Evil. This is that Epidemical Vice under which the World hath ever laboured , and doth labour at this day ; all sorts of Persons , from the highest to the lowest , from the poorest to the richest , more or less being seized therewith . This all Nations finds to be true ; but ( to our shame it must be spoken ) none hath more felt , no Nation hath greater reason to confess and acknowledge this Truth , than this of England , where none can be ignorant with what exorbitancy this Vice did both reign and rage for many years together of late times ; the very lowest and meanest sort of People , Coblers , Brewers , and other Mechanicks , taking the liberty to dispise even the Highest Powers , and most Sacred Dignities of the Nation ; having the King and all his Nobility in Scorn , the Laws in Contempt , and utterly rejecting whatsoever Commands His most Sacred Majesty thought fit to give for the good and security of His Kingdom ; and not only so , but seizing at length upon His Sacred Person , and by Injustice and Violence , not to be parallelled in any History or Example , save that of the Saviour of the World : Pronouncing and Executing the Sentence of Death upon him as a Criminal , who was most Innocent in the view of the World ; and using the same hard measure to many of his Chiefest and most Loyal Subjects .

Sect. 2. Contempts between Man and Wife .

The Extent and Dominion of this raging Vice , being so large as it is , and holding in subjection , in a manner , all Mankind , tainted therewith ; no Place , no Condition or Quality of Persons free ; it will not I hope , seem inexpedient to take a short view of those several sorts of People , wherein it principally resides and hath its most quotidian and constant effects . These are first , the State of Marriage , or the Contempts which happen between Men and their Wives . The second is of the Contempts that happen between Children and their Parents . The third of that which happens between Servants and Masters . The fourth of those between the Poor and the Rich ; and lastly , those which fall out between the Wicked and the Just . These ( or most of these ) several Contempts the Holy Scripture mention ; and first , that which happens in the Married Estate . In the Book of Esther you will find , how the Queen Vasthi , having by the seven Chief Eunuchs and Officers of the Kingdom received a special Command from the King Assuerus her Husband , to appear before him , Crowned and in her Royal Attire , she would not obey his Command ( though she were both his Subject and Wife ) but refused to come ; contemning at once both his Royal Command and Loving Request . But what came of her Contempt ? Verily , that which Justice required . The King , being highly incensed at her undutifulness , and to give an exemplary Caution or Warning to all other Women not to despise their Husbands , nor to have their Persons and Commands in Contempt , put her away from being any longer his Queen or Wife , and chose another in her stead , namely Queen Esther , of the Race of the Jews . See Esther , Chap. 1. v. 21 , 22 , & 2. 17.

Sect. 3. Contempts between Children and Parents .

The Holy Scripture also taketh notice of the great Contempts which Children sometimes , much contrary to their Duty , shew towards their Parents ; giving also a great and strict charge to have all such Contempts speedily and severely punished , for the example and terror of others . There is a remarkable passage to this purpose in the Book of Deuteronomy , Chap. 21. v. 18. where we read thus , Si genuerit homo filium contumacem & protervum , &c. If a Man beget a Son that is Stubborn and Rebellious , not obeying the Voice of his Father , nor the Voice of his Mother , and being chastized by them , will not regard it ; his Father and Mother shall lay hold on him , and bring him out to the Ancients of the City , and to the place of Judgment , and shall say , this our Son is Stubborn and Rebellious , and dispiseth to hear our Counsels ; and all the Men of that City shall Stone him with Stones , that he die : So shall you put away evil from you , and all Israel shall hear and fear . This was the Law against a Son that despised and contemned his Parents ; he was to be Stoned to Death by all the People , every Mans Hand was to be against him , and chiefly those of his wronged and grieved Parents . Alas ! what would it be if this Law were now to be reviv'd or put in execution ? I tremble to think how many Parents it would leave Childless amongst Christians : How many Children are there now-a-days to be seen that have their Parents in scorn ? How many are there that will be ashamed to acknowledge their Father and Mother ; yea , how many are there that not only despise and contemn their Parents , and are so far from honouring and loving them , as they ought , that they fear not to curse them with Heart and Tongue , and to wish evil to them ; to wish they were dead , as being weary of them , and greedily looking to have what they leave .

Sect. 4. Contempt between Servants and Masters .

But what shall we say of Servants that contemn their Masters and Mistrisses , upon pretence that they are miserable and hard to them or too harsh and severe ? shall they upon this account be allowed to contemn their Persons , or to neglect their affairs , or to refuse to do what they are Commanded ? Shall we give Servants leave to have their Masters in scorn and derision for these Reasons , or to murmur , complain , and speak evil of them when they are reprov'd or corrected for their faults ? By no means . But on the contrary , We must cause them to know what their Duty , what Christianity requires of them ; the sum whereof is thus set down by Saint Paul , Ephes. 6. 5. 6. 7. Servi , obedite dominis carnalibus cum timore , &c. Servants ( saith he ) be obedient to them that are your Masters according to the Flesh , with fear and trembling , in singleness of heart as unto Christ , — with good will , doing service as unto our Lord and not to Men , &c. and by Saint Peter ( 1 Pet. 2. 18. ) who requires Servants to be subject to their Masters with all fear , and that not only to the good and gentle ( sed etiam dyscolis ) but even to the froward and ungentle . So that there is no excuse , no plea for the Servants contemning his Master or making light of his Person , Authority , Words ; and they that will do otherwise , wo unto them , I say wo unto them ; for so that Wise Master , King Solomon hath pronounced long since . Vi●o , qui corripientem dura cervice contemnit , repentinus ei superveniet interitus , &c. The Man that despiseth to hear reproof ( especially having for his offence deserv'd to hear it ) a sudden destruction shall overtake him ; health shall be far from him .

Sect. 5. Contempts between the Poor and Rich.

Others are to be found that have the Poor too much in Contempt , and attribute all their necessities to negligence and carelessness on the Poors part , but very unjustly ; the poor for a great part of them , being innocent of that charge , and to their power diligent and careful . But it is crime enough to be poor . If you be poor , you are sure enough to be slighted and contemned , be your innocency and your case what it will , for though ( as the Wise Man saith , Ecclus. 10. 23. ) it be not expedient to despise the Poor Man that hath understanding ( it is not a thing that ought to be ) yet as to matter of fact he confesseth that so it is ; The Poor Mans Wisdom is contemned , and his Words slighted , Ecclus. 9. 26. let him speak never so wisely , his words have no place ; they say of him , what Fellow is this ? Ecclus. 13. 22 , 23. which made the Holy Job also to complain ( Job 12. v. 4. ) in his time and case , Deridetur justi simplicitas ; The just upright man is laughed to scorn . But take heed ye that thus despise the poor . For though God suffer the poor and his simple true-meaning to be despised and contemn'd for a time , yet it shall not be always so . There is a time coming , when the wicked ( their despisers ) shall be compelled to acknowledge to their great confusion , that those whom they so much scorn'd and despis'd in the time of this World , are worthily in Honour before God . The words in which they make their fruitless Repentance , and Confess their errour to no purpose , are set down by Solomon , Sap. 5. v. 4 , &c. Nos insensati , &c. These are they whom we had sometime in derision , and for a parable of reproach . We fools and senseless , esteemed their life madness , and that their end should be without honour . Behold , how they are now accounted among the Children of God , and their lot among the Saints !

Sect. 6. Contempt of Persons for their Infirmities only , and of many for the faults of some few , justly blameable .

There is yet one sort of Contempt , to be observed ; which I may call rather indiscreet , than malicious . For , as it pretends to contemn something that is evil , so far I think it may be exempt from malice : but as it fixes , or falls upon persons more than it should , or when upon their actions and vices , does not well distinguish between matters of enormity and matters of infirmity , between great transgressions and lighter sins , but hates and despises all alike , in this respect I think it wants Discretion ; and therefore reckon it amongst those Defects , which are only blamed for want of prudence . For , as to the first , though I do willingly confess , the wickedness of sinners deserves to be abhorred of all good Christians , yet I cannot but withal aver , that it may be blameable in us , to have the persons of the Transgressors too much in contempt , or too much in hatred ; Because according to the rule of Christianity and Charity , we ought rather to pitty , and have compassion for their persons , imputing things ( as much as may be ) to humane frailty , and praying for their conversion : which if we neglect to do , I know not , but in many cases we may offend God as much , by hating and despising their persons upon the account of sinne , as they do by committing the sinne . Adde hereunto the just fear that we ought to have , least we our selves fall into the same errours ; which is possible enough , if we be presumptuous , according to that Caveat of the Apostle , 1 Cor. 10. 12. Qui se existimat stare videat ne cadiat : He that thinks he standeth , let him take heed , least he fall ; and Saint Gregory saith , What we are to day , we know : but what we shall be in few daies after , we are uncertain . Likewise , those whom we have in contempt upon pretence of their evil actions , may repent , and become good : who though they begin late , yet proceeding with greater fervour and diligence , they may , with Gods help , soon come to oustrip their Despisers in the way of piety and perfection , and be found at the day of Judgment better Christians than we our selves .

Things being so , let us contemn none , but have pitty and compassion of all , as occasion requires ; for fear , least we fall into sin our selves , and become worse then they . But that which is worst of all , is , that some cannot be satisfied to have in contempt particular persons , upon pretence of some faults they see , or think they see in them , but they lash out , and exercise their Despising humours against many , meerly for some relation they may have to the said few , or particular persons , without any community , or participation of guilt with them . For example , if one that is Master of a Family happen to do some thing that is amiss , and which he ought to have refrain'd from doing , 't is often seen , that his whole Family , Relations , and Kindred , come thereupon to be contemn'd , or ill thought of by some ; and more especially those that converse familiarly with him , will incurre suspicion , and be held guilty by the many of rash Judgers . Hence also it comes to pass , that when some one that is a Catholique , commits a fault through Humane frailty , and transgresseth either against the Law of God , or of the Kingdom , though Religion and the Faith he professeth be most pure and innocent of that Crime ; yea expresly requires , commands , teaches the contrary , yet for this one Mans sake , all other Catholiques , how innocent soever , are brought under Censure and Obloquy , yea often do suffer with him as guilty ; though it be a proceeding , horrible , unjust , and detestable both in the sight of God and Man ; and wherein those uncharitable and indiscreet Censurers and Ha●ers of others , are many times notoriously known to be far worse , and in no sort to be compar'd for Vertue and Honesty with those , whom they traduce .

This publique practice of this Nation makes good what I say . Who does not hear all sorts of Sectaries here in England , Protestants , Puritans , and the rest , talking much , and objecting daily to Catholiques the Gun-powder-treason , as they call it . With this slaunder their Pulpits , and all Places ring , insomuch that unto this day all English Catholiques are accounted , by Uncatholique People , little better than Traitors , upon that account ; to wit , because ( whoever contriv'd it ) there were some Four or Five Catholique Gentlemen engaged in it , who have long since suffered for their fault . And though King James himself ( who then reigned ) did publiquely in Parlament acquit the generality of Catholiques from having any hand in that Conspiracy , yet such is the infense-hatred and ill-will of most English Protestants towards us , we are still persecuted with ill Language , ill Suspicions , and hard usage upon that score . They might do much better to reflect plentifully upon their own Wicked and Barbarous Fact , in Murthering their own King , and so many of His Loyal Subjects in several parts of the Kingdom ; who by and through their violence , lost their Lives and Estates for no other Crime but their Loyalty . This was not done by four or five private Persons rashly , unadvisedly , desperately , nor yet by twenty or an hundred of them ( Protestants ) but by the generality ( or far Major part ) of this Protestant Nation , the Reverend Bishops only excepted , and many of the Episcopal party , all of them ( some very few only excepted ) either immediately or mediately , either actively or passively , either by consent or sufferance , concurring and being accessary to the Kings Death , and the Death of so many Thousands of their fellow Subjects , as perished in the late War . Neither can they produce so much as one Catholique Person in England , that had his hand in any of those Bloudy Actions , but many may be produced who suffered all that men could suffer in this World , to prevent and hinder them , to the Praise of God and their Conscience . Protestants therefore may see , that We ( Catholiques ) have greater reason to have their Persons in Contempt and Hatred upon the account of Treason , than they ours , if that were justifiable ; but we think it is not , and therefore proceed .

Sect. 7. Contempts between Nations and Nations .

In the same manner are to be apprehended all those that take pleasure , and make it their sport to speak contemptuously and slightingly of whole Nations , Countries , Kingdoms , Peoples . An evil Disease this is under the Sun , and the symptome of a very bad Humor , arguing a great want both of Charity and Prudence . What can be worse , than to be continually censuring and undervaluing the Common and Publique behaviour or Manners of People , the Customs of Places in which ( perhaps ) they never were to be Ey-witness of any thing ! It may be that some Countries , Nations , Provinces , Kingdoms , are addicted to some particular Things which are displeasant unto us , yea , perhaps not so agreeable to Reason or Vertue . What if they be , are we altogether free of the like ? Are there no evil Conditions , no evil Customs , no ill Manners to be observ'd amongst us , that may be as justly displeasing to them ? If we censure them for some particular things , perhaps we our selves are more guilty in others : We take notice of the Vice of Nations , and People , but we over see their Vertues ; which ( for ought is certain to the contrary ) they may excel us . For this we know , that as to Persons , so to Nations , God distributeth his particular Gifts according to his good pleasure ; which Gifts we are not to contemn , but should endeavour to obtain : our business should not be to spy and to take notice of other Mens Faults and Imperfections , but to amend our own ; studying to be more perfect and vertuous our selves . It is well known that the Greeks are ( generally speaking ) more Eloquent than others , Brasilians more Chaste , Spaniards more Ingenious , Italians more fix'd and constant in their Judgments , Germans more Sincere , the French more Nimble and Active , Polonians are more Hospitable to Strangers and Pilgrims , the English more Civil one towards another , the Scotch more Frugal , and those of the Low Countries more Industrious and willing to Labour . All which Vertues and particular Endowments we should rather acknowledge and commend in them as the Gifts of God , than take upon us impertinently to censure them , or have the whole Nation in Contempt , because we ( forsooth ) do not fancy their manners ; a thing conttary to all Reason , Justice , Charity , and the Law of God ; which commands us to love and esteem our Neighbours , as we love and esteem our Selves .

SECTION . IV. Of Gods Indignation towards Contemners . SECT. 1. Malediction upon Contemners either of God or their Neighbour . 2. Malediction upon Contemners of Parents and Relations . 3. Malediction upon those that contemn their Kings and Princes . 4. Malediction upon those that contemn their Neighbours . 5. Remedy against the contemning of others . 6. A Reflection upon the whole Matter fore-going .

Sect. 1. Malediction upon Contemners either of God or their Neighbours .

THe wise Solomon , in his Proverbs , by the Spirit of God , speaks thus ( Chap. 1. v. 24. ) Quia vocavi , & renuistis , &c. For as much as I have called , and ye refused to come , I have stretched out my hand , and there was none that would regard . But you have despised all my counsel , and would none of my reproof . Therefore shall a sudden Calamity fall upon you , and Destruction , as a tempest , shall seize you , &c. Against whom is this threatned , but such as despise God , neglect , and fear not to transgress , his holy Commandements , contemn and slight his Word , his Counsels , his Exhortations , Admonitions , threatnings ; that are unthankful for Mercies and Favours received , and being gently scourged and corrected by him , do not amend their Lives . Against these , and the like , Divine Wisdom , by the Pen and by the Mouth of this Wise King , denounceth this Woe , and not in vain ; for that such Vengeance hath followed Obstinate and Impudent Sinners , Holy Scriptures do abundantly declare . Witness ( in the first place ) Pharaoh King of Egypt , who for his contemning of God and hardening his heart against the People of Israel , contrary to the Commandment of God , after innumerable Plagues sent upon Him and His People , was finally ( himself and His mighty Army ) drowned in the Sea ; which , while they pursued the People of Israel , returned upon them and overwhelmed them all without exception ; so that they sunk ●ike Stones into the bottom thereof , Exod. 14. v. 27 , 28. Esau , Jacob's Brother , is another like Example , who for contemning Gods Benefits , ●amely ; his Birth-right ( which was not only a Perogative and Priviledge of Humane Right , but also an assured Token and Pledge of Divine Benediction , to all that liv'd well , and were worthy of it ) was justly deprived of both , that is , of his Birth-right , and of the Blessing which his Father Isaac out of his private Affection intended him . How he undervalued his Birth-right , we read , Gen. 25. 32 , 33 , 34. where , being hungry , he sold it to his Brother Jacob for a Mess of Pottage . En , morior , Behold I die ( saith he ) and what will this Birth-right avail me ? And that he lost Gods Blessing thereby , that is , by so slighting and making light of that which was a Sacred Thing , appears by the Apostle ( Heb. 12. 16 , 17. ) who calls him a Profane Person for so doing , and says that he found no place of Repentance ( that is , so as to recover his Birth-right and that Blessing belonging to it ) though he sought it with tears .

Sect. 2. Malediction upon the Contemners of Parents and Relations .

As concerning those that have their Parents in Contempt , nothing can be less doubted but they are ( all of them ) under Divine Malediction : The Commandment it self concerning the Duty of Children to their Parents , implying so much ; for in being commanded to honour our Parents , that our days may be long upon earth ( which is a principal Blessing ) we are at the same time admonished , that if we do not honour them as we ought , our days shall be few and short upon Earth ; which is to want and fall short of the Blessing . But Deut. 27. 16. it is more expresly denounced in these words , Maledictus qui non honorat , &c. Cursed be he , that seteth light by his Father or Mother ; and Prov. 30. 17. it is said , The Eye that mocketh at his Father , and despiseth to obey his Mother , the Ravens of the Valley shall pick it out , and the Young Eagles shall eat it . Rebellious Absalon was such a despiser , and therefore a like Judgment met him and took him away . He so far despised his Father , King David , that he endeavour'd to deprive him of his Kingdom , and make himself King , pretending to have more knowledge in the Law and more will to do Justice and Judge according to Equity in all Causes , than his Father ; saying thus , 2 Reg. 15. v. 4. Quis me constituat judicem , &c. O that some Body would make me Judge over the Land , that all might come to me me that have any Law-business , and I might to do them Justice , seeing there is none appointed by the King to do it . Thus he insinuated himself into the affections of the People , and by little and little stole away their hearts from his Father ; insomuch , that afterwards he openly rebelled ; raising an Army against his own Father , and ( to make himself irreconcileably odious ) abusing his Fathers Concubines in the sight of all Israel ( Chap. 16. 2. ) This was his Sin ; but he prospered not long in it : For in the first Battle that he Fought against his Father , his Army was overthrown , and himself in great confusion , flying from his Pursuers , was in a Woody Place caught by the Hair of his Head in the thick Boughs of a Tree , and his Mule going from under him , was there hang'd alive between Heaven and Earth , by the Bushy Hair of his Head , till Joab the General of the King His Fathers Army , finding him thrust him with three Arrows to the Heart , and so he perished . Thus Genes. 39. 19. we read of the Sons of Jacob , how they envied and bore ill-will to their Brother Joseph , because his Father loved him , and because that he happened upon a time innocently and without intending any harm or offence to them , in his Fathers hearing , to tell them certain Dreams he had had ; whereof they making an ill construction , conceived so much hatred and ill will against him , that they resolved to kill him outright ; saying to themselves at the sight of him , Behold the Dreamer comes yonder , let us put him to Death , and then it will appear what his Dreams profit him . But being prevented of this evil purpose ( Almighty God having otherwise decreed concerning him ) they finally sold him to the Ishmaelites , who carried him down into Egypt . But for this their wickedness and unkind usage of their Brother , many afflictions came upon them with sorrows and distresses to their Families ; which forced them , after some years , through extremity , and great want of necessaries , to go ( themselves ) down into Egypt , to buy Corn ; where necessity constrain'd them to humble themselves with all submission before their Brother Joseph ( though they knew it not ) and to adore him in the Person of the Governour of that Land ; until he was pleased to make himself known to them , and to forgive them the injury that they had done him . All which may be read more at large , Genes. chap. 37. 42 , 43 , 44 , &c. So true it is , that to despise or be unnaturally unkind to those of our own Blood or near Relation , is a cursed thing , and ever attended first or last , with due vengeance from God .

Sect. 3. Malediction upon those that Contemn their Kings and Princes .

Kings are the Common Fathers of their Countries , and of the People that live under their Dominion ; and therefore even by the Law of Nature and Common Humanity , deserve that their Persons should be had in all due Regard and Honour , and their Commands Obeyed ; how much more when the Law of God seconds the Law of Nature , and imposes a further Obligation upon us ! as it doth in very express manner : Fear God and Honour the King , saith the Apostle ( 1 Pet. 2. v. 17. ) My Son Fear God and the King ; saith Solomot , Prov. 24. v. 21. & cum detractoribus non commiscearis , Meddle not with those that detract from him , that speak irreverently and undutifully of him ; we must have nothing to do with such . Do I say we must not speak evil of them ? that we must refrain our Tongues , and not vilifie them with unseemly and contumelious Words ? That 's not all . We must not so much as think ill of them . In cogitatione tua ne detrahas regi . We must not detract from him , no not in our thought ; and if we do , we do it at our Peril . God , who is the Great Guardian of Kings , and solicitous for their Honour , no less than his own , will find a means to bring thy ill thoughts to light , and thy self to condign punishment . Aves coeli portabunt vocem tuam , &c. rather than fail , The Birds of Heaven shall betray thy wicked mind , and that which hath wings shall tell what thou sayest .

And yet notwithstanding that the wisdom of God doth take such order , and provides so well for the Honour of his Vicegerents , Deputies , and Lieutenants upon Earth ( such as all Kings are ) yet how great is the number of Detractors ! how frequent and bold are they that dare despise Kings and detract from them , not in thoughts only , and the secret imaginations of their evil hearts , but in open words ; proclaiming , as it were , their contempt and disaffection at once ; yea even their own Domestiques oft-times are found most injurious and blameable in this kind . Witness the practice of that petulant Michol , Wife to King David , but a Daughter of Saul ; of whom in the Book of Kings ( Chap. 6. ) the Scripture makes mention , that when King David ( her Husband ) with all the People of Israel , brought up th● Ark of the Lord to Hierusalem , with Shouting and Sound of Trompet in great Solemnity , and that the King out of Devotion and Joy , Danced before it , girded with a Linnen Ephod ; she looking thorow a Window , and seeing him , despised him in her heart for so doing ; and when he was returning home to his own House , she had the boldness to meet him , and profess her contempt and despising of him in these scornful words : Quam gloriosus fuit hodie Rex Israel , &c. Oh , how Glorious was the King of Israel to day ? how well did he behave himself , being uncovered , and as it were naked , in the eyes , or before so many Handmaids of his Servants ; even as some Ribauld or Vain Fellow would uncover himself ! For which the King rebuked her in such manner as was most meet , saying unto her ; Ante Dominum qui me elegit , &c. It was before the Lord ( and in honour to him ) that I thus appeared , who chose me before thy Father to be King , and to Rule over the Lords People ; and for this reason I will not forbear to Dance before the Lord ; and ( if this be to be vile ) I will be more vile in my own Eyes , and of the Handmaids , of which you speak , I shall be had in more Honour . And though the Kings reproof went no farther than this , yet God was so displeased at what she had done , that he permitted not that any Children should be born of her to her dying day : She both liv'd and dyed under the Malediction of a Barren Womb ; esteem'd , not without cause , by all the People of the Jews , a great infelicity .

Another Example of disrespect shewn to Kings in the Person of this good King David , we read in the First Book of Kings ( Chap. 5. ) where it is said , that the Servants of King David , being sent by the express Order of their Master , and in His Name , to salute Nabal , and in a peaceable manner to request some Victuals of him , the proud Churl answer'd the Kings Servants with this contemptuous Language ( v. 10. ) Quis est David , — & quis est filius Isay , &c. Who is David , and who is the Sonne of Isay ? There be many servants nowadayes that runne away from their Masters . Shall I then take my Bread and my Water , and the Flesh of my Cattle , that I have killed for my Sheerers , and give it unto men , whom I know not whence they be : and thus scornfully dismissed the servants with empty hands . But his churlishness had cost him dear , if his Wife Abigail , had not been wiser than himself . For David , for his proud contempt , had resolved to destroy him and all his houshold : but that was prevented by the prudence , and more kind respect of his Wife Abigail ; so that no harm came to him from thence . Howbeit Divine Justice would not suffer his contemptuous Fact to pass unpunished . For , after the space often daies strucken partly with terrour of mind for having so highly , and unworthily offended the King , and partly by the hand of God , he died . For which cause David blessed God , who had taken vengence for him , and judged the cause of his reproch at the hand of Nabal ; keeping him from doing evill , that is , from taking revenge himself , and returning the wickedness of Nabal upon his own head . ( v. 37 , 38 , 39. )

Sect. 4. Malediction upon those that contemn their Neighbour .

The most just , and equal rule of the Gospel , is Dilivered by Saint Luke ( chap. 6 : v. 31. ) As you would that men should do to you , do ye also to them likewise : we must do , as we would be done by . Now seeing that ( naturally and ordinarily speaking ) no man desires to be contemn'd , or despised by his Neighbour , if we do despise , or contemn our Neighbours , it cannot be , but that we make our selves Transgressors , and become guilty before God ; in further proof whereof the New Testament will not leave us unfurnished of many Signal Instances , and Texts ; whereby it clearly appears , how much offenders in this kind ( that is , contemners and despisers of their Neighbours ) are rejected by God , and remain lyable to severe punishment . In Saint Matthew's Gospel we read ( chap. 5. v. 22. ) That whosoever shall say to his Brother Raca , shall be in danger of the Council , and whosoever shall say unto him , Thou Fool ( speaking out of contempt and despite ) shall be guilty of Hell Fire . Oh , how many doth this Sentence of Christ send to Eternal Flames , and yet few or none lay it to heart ? Why will you judge so meanly of your Brother ? Why will you despise and set at naught your Brother , saith Saint Paul , Rom. 14. v. 10. Is this to do as you would be done by ? We must all stand before the Tribunal of Christ , and every one must give account of himself to God , and particularly how he hath behaved himself towards his Neighbour . Therefore take heed and be admonished in time .

How greatly was that proud Pharisee to be blamed upon this account , of whom mention is made , Luke 18. 11 , 12 , &c. who made no scruple to contemn all in comparison of himself , and to prefer himself before all in point of Sanctity and Holiness of Life ; beginning his Prayer thus , God I thank thee that I am not as other Men are , Extortioners , Vnjust , Adulterers , &c. By which expressions , instead of making humble Prayer and Supplication to God , he vaunts in his own praise , as being Just , seeking his own more than Gods Glory . In saying he was not as other Men , Extortioners , &c. He says in effect , All besides my self are Sinners , great and grievous Sinners ; wherein the rashness of his Judgment contends with the height of his Pride ; which though it made him point at the poor Publican , by name , for a notorious Sinner , and to brag of his own Merits , I Fast twice in the Week , I give Tythes of all that I possess . Yet it could not hinder the humble and penitent Publican , whom he so much despised , from going home more justified before God than himself ; nor that himself should not be involved in that just sentence which our Saviour pronounceth upon this occasion ( v. 14. ) Omnis qui se exaltat humiliabitur . Whosoever exalts himself shall be humbled , or brought low .

Sect. 5. Remedies against the con ▪

The best Remedy that I can prescribe against this Malignant Disease , is to have a good Opinion of every one , be his quality and condition outwardly to the World what it will , laying all rash Judgments and uncharitable Censurings aside , and considering our Neighbours Actions always in the best sense , and condemning none but our Selves , the World , and the Evil that belongs to it . Put case that ( perhaps ) you see or discover some Person , or some People to be in Errour , or to do Amiss , yea worse than your self , and that you take your self to be altogether free of subh Transgressions ; yet examine things well , and be sure that you are not addicted to any other kind of Faults , Infirmities , Sins , which may render you worse than those you have in contempt . For if it be thus with you , your contemning others upon the account of Sin , will be found no small Sin in your self . And if nothing occur to you of that nature , that is , if your Conscience well examined , shews you nothing that ●s much amiss in your self , thank God for his Grace ; and in relation to your Neighbour , call to mind and practice that which Saint Paul ( Gal. 6. v. 1. ) requires in these words : Fratres , si praeoccupatus fuerit homo in aliquo delicto , &c. Brethren , if a Man be overtaken in a fault , you that are Spiritual , instruct such a one in the Spirit of Lenity , considering thine own self , least you also be tempted . Bear ye one anothers burthens . In Charity and Meekness we may admonish those that offend , when we see it convenient , and do prudently hope that good Counsel may take some place with them ; but we may never revile them with opprobious Language , nor treat them contemtuously : in this work especially we must leave off all bitterness , anger , indignation , clamour and evil speaking , with all malice , or envy , as the same Apostle speaks , Ephes. 4. 32. We must carry our selves gently in all chings , that we may edifie our Neighbour , and as tender-hearted towards him , being ( so far as it lies in us ) always ready to pardon him , as God in Christ hath pardoned us ( v. 32. )

If examining your Conscience , you find your self guilty of the like Offences , what have you more presently to do , than to repent and amend your own fault first , before you think of admonishing , reproving , or correcting your Neighbour ; and in doing otherwise , you do but incur that great and just reproof which our Saiviour useth in the Gospel ( Luc. 6. v. 41. ) against those busie ill-sighted Hypocrites that could easily espy and take notice of small faults in others , but in themselves could not observe the greatest . Quid vides festucam inoculo fratris tui , &c. Why seest thou in thy Brothers Eye the Mote , and the Beam which is in thine own eye , thou considerest not . — How canst thou say , Brother , let me take out the mote that is in thine eye , when thou perceivest not the beam that is in thine own eye ? — Thou Hypocrite , cast out in the first place the beam out of thine own eye ; and then thou shall see cleerly to take out the mote , that is in thy Brothers eye , As if he would have said , Why do you censure , or have in contempt ? why do you condemn little faults in your Neighbours , being your selves guilty of far greater crimes ? Is this your kindeness ? is this your Love to your Neighbour ? Is this your perfection ? No , it s meere hypocricy . You do but abuse your Neighbour , and insult over them , who give you better example , than you are willing to follow . For , though they be not altogether free from faults , yet if your eyes were not blear'd with pride and envy , you migh easily see something of good in them , more than you find in your selves . Nor is it to be doubted , but that by the Mote and Beam mentioned in the fore-going words , the Evangelist meant to express the faults of Both parties , to wit , of the Transgressors and the Contemner ; the Mote signified the smaller faults , which our Neighbour happens sometimes to offend in ; and the Beam , those rash judgments , and other grievous sins , whereof they are , for the most part , guilty before God , who take upon them to censure and condemn , to hate and despise their Neighbour for his small ones ; being quick-sighted and very observant in other mens concerns , but purblind and wholly negligent in their own .

Sect. 6. Reflection upon the foregoing Matter .

Now reflecting seriously upon all matters before-mentioned , tell me dear Christian what reason you can have to be pufft up with Pride , or to swell ( as many do ) with contempt of others , oft-times better than themselves in all respects ? Therefore I advise you , in most serious manner , and with all profound humility , acknowledge your self to be a sinner , contemn none but your self ; saying with Saint Augustine , Wo is me ! who am I ? Forgive me , O Lord , my great ambition , if I think my self to be any thing . What am I , but a corrupt and rotten carkass ! meat for worms ! a stinking Vessel , full of putrefaction ! Wo is me , what am I ? but the deepness of all obscurity ! a thing buried in darkness , as not worthy to be seen ! What am I , but a child of wrath , a son of perdition , full of rage , and full of contumely , living in miseries , and likely to die in distress , anguish , and perplexity ! O wretch ! what will be come of me at the last ! who am but a meer dunghil , consisting of nothing but corruption , which causes horror : being at present blind , poor , naked , and subject both to shame and misery ; neither knowing what my first beginning was , nor what my end shall be ; in fine , knowing nothing , but that I am miserable and mortal , consuming daily away : As a Flower , that in the morning of my age seems to flourish for a little while , and to advance ; but in the evening falls and withereth . I am brittle and weak ; and the more I encrease and advance in years , the more I decrease and decline in my life . I proceed , I go on and on , but it is towards my end ; and the more haste I make , the sooner I shall cease to be .

What then is this life of Man ? The Prophet David puts me in mind , Psal. 102. v. 4. in these words , Cognovit sigmentum nostrum , recordatus est , quia pulvis sumus . God ( saith he ) knows very well whereof we be made , he remembers that we are but dust , that our dayes are but as grass , and our flourishing as a flower of the field . Saint James likewise tells me ( Jac. 4. v. 14. ) that our Life is but a Vapour , appearing for a little time , and afterward shall vanish away . All which reflecting upon , to to thee O Lord I come , Grant me thy Grace , that may cause me to become humble , and to have no body in contempt but my Self , the Devil , the Flesh , and this wicked World . I truly do acknowledge my self to be more deserving of Contempt than any other , and the vilest Creature of the World , unworthy to have preference of any one . For the future my glorying shall be in thee , O my God , and I will rejoyce in nothing else save in my Infirmities ; which shew thy Strength and exalt the Power of thy Grace .

The Second Treatise ( Of this SECOND PART ) OF THE LANGUISHING DISEASES OF CHRISTIANITY , Proceeding from Drunkenness .

SECTION I. Drunkenness a Pernicious Disease of Christianity . SECT. 1. Drunkenness common to all . 2. Drunkenness of the Nobility and Gentry . 3. Drunkenness of the Richest sort of People . 4. Drunkenness of the Poorest sort of People . 5. The Drunkenness of Youth .

Sect. 1. Drunkenness common to all .

WE see ordinarily , that when a Fowler intends to take Birds , he spreads his Nets always in such places as he thinks to be most advantageous for his purpose , and there he scatters his Corn , Chaff , or other Seeds ; having likewise in the same place tame Birds fastned to the Earth , or in Cages , which with their singing , will call other Birds , which slie about to the place where they may be taken ; and by this means the Fowler takes great numbers of all sorts of Birds . The same may be said of the great Fowler of poor Souls , Satan or the Devil ; for he like a Fowler intending to catch Souls , and to draw Mankind to wickedness , spreads his Net in fit places , that is , commonly in Taverns and Ale-houses ; which he knows to be Places most advantageous to that purpose : where he hath also for the most part , certain good Fellows , whom he useth as decoy Birds , to call or fetch in more Company , till his Nets be full . And being gathered together ( the multitude never so great ) this cunning Fowler so orders the matter , that of the whole Company , not one in twenty shall be able with truth to say , Anima nostra sicut passer erepta est , &c. My Soul as a Sparrow is delivered out of the Snare , Psal. 123. v. 7. But they are all made Captive to him , either by Drinking to excess , or by taking pleasure in wanton and filthy Speech , dishonest Songs , unchaste Looks , immodest Expressions , Swearing , Cursing , and such like ; which are as the Seeds and Bait that this infernal Fowler scatters before them in such places , and by which he catches and hooks their poor Souls so fast that nothing can set them free ; but the all-commanding and all-conquering power of Divine Grace ; which God of his Mercy grant them to find in the time of their greatest need , and whensoever they truly seek it .

It is come to that pass now at present , that there is scarce any meeting for Mirth or lawful Recreation , to be found unspotted ; nor any Feast , or Banquet , without some disorder in Eating or Drinking . He makes himself but a Laughing-stock now , that either in fear of God , scruple of Conscience , or other just and lawful Cause , forbears his Cups , being in company , and call'd upon ; his singularity , and that he will not drink till drunk with the rest , is matter of great derision and scorn to the Bachanalian Crew ; who account it an heroick act , and cry it up for a point of Valour in their Tavern-contests , to exceed others in drinking ; ( for which reason also every one of these Sons of Bacchus and the Devil , study and strive to exceed each other what they can : ) and he that remains Victor over the rest , is so much applauded in his wicked Conquest , that nothing pleases him more , than to see his Companions lye spewing , senseless , or dead-drunk before him : And ( which adds to his iniquity , and the shame of these times ) his Devillish Trophies are so divulged , and publish'd with such applause amongst all Pot-companions , that more than a few are incourag'd to emulate him , and to make trial of their strength in overcoming him , or some other , in the like manner .

Sect. 2. Drunkenness of Nobility and Gentry .

This evil Disease is so rife among great Persons ( both of Nobility and Gentry ) that I know not , whether many of them can be excepted . To the great shame , and prejudice of Christianity it is doubtless . But who can withstand the torrent ? Evil custom carries all before it ; and the pleasure of sin takes away the shame of sinning . The wise Solomon foresaw the inconvenience of this long since , and forewarn'd the world of it once and again : as namely Prov. 31. 4. in these words , Noli Regibus , O Lemuel , Noli Regibus , &c. Give not Wine unto Kings , O Lemuel , nor to Princes strong drink : least they drink , and forget the Law , &c. and Eccles. 10. v. 16 , 17. in these . Vae tibi terra , cujus Rexpuer est , Wo to thee , O land when thy King is a child and thy Princes eat in the morning ; that is , are too much given to their gluttonous appetite of meat and drink . But Blessed is the Land , whose King is the Son of Nobles , and whose Princes eat in due season , for Strength , and not for Drunkenness . That 's a thing most unbeseeming Princes , and all persons pretending to authority or honour : Both which oblige them to Temperance , and to carry themselves so , as that their good example may be instruction , and doctrine to others , and also procure authority to their persons , for the better and more effectual reproving , or correcting such as are addicted to these Vices . How much therefore are they to be blam'd , who being persons of great Honour , and no less Authority in the Publique Government , do every day almost , by their intemperance , put themselves , as it were , into the rank of Drunkards , and Good Fellows , as foolish custome calls them ! greatly undervaluing themselves , and little dreaming of the great prejudice , that will come upon them and others , by this means , through the practice of their Mortal , and Immortal Enemies .

I say their Mortal Enemies ; and by that term understand men like themselves ; who bearing enmity towards them , and watching fit opportunity to execute that Violence , which Hell and their wicked hearts prompt them to , cannot long want it towards those , that are given to Drunkenness . A man overcome with Drink is but in bad case to encounter an enemy ; when it were but to betray himself , so much as to face him , or be seen of him . Did not the Prince Absalon take this advantage to murther his Brother Amnon ? Intending to kill him , in revenge of the injury he had done to his Sister Tamar , he first invites him to a Feast , or a great Banquet , where he would be sure to fill him with Wine ; and then the business was as good as done : having charged his Servants to watch , and observe when Amnon should be elevated in Drink , and then to fall on him and kill him . Mark ( saith he to his Servants , 2 Reg. 13. 28. ) Cum temulentus fuerit Amnon vino , &c. As soon as you perceive Amnon to be overcome with Wine , and that I say to you strike , then fail ye not to strike and kill him ; and so they did . The like occasion will our Enemies take to be reveng'd on us when they find us in like case , that is , to be deep in Drink ; for then they know Men are uncapable to resist or make defence either for Body or Soul .

Sect. 3. Drunkenness of the Richer sort of People .

Great Persons offend herein , Nobility , Gentry ; But are the meaner sort free ? Is there no excess of Meat or Drink to be observed amongst them ? Are they temperate and abstemious in all things ( 1 Cor. 9. 25. ) as the good Souldier and Servant of Christ should be ? Nothing less . Frequent ( that I say not daily ) experience shews the contrary ; and what great excess there is in this sort of People ! What supersluity and costliness in Diet ? What abundance of Wine goes down their Throats ? What variety of Strong Drinks ! How do they strive to surpass and out-do each other in the Sumptuousness and even Prodigality of their Feasts and Banquets ; emulating those of higher Rank , and despising them which come short of their Measure . Insomuch , that what the Prophet spake long since concerning the People of Israel , is a very just reproof , and ought to be a warning to these present times . Vae qui opulenti estis in Sion , &c. Wo unto you that are Rich ( saith he , Amos 6. v. 1 , 2 , 3 , &c. ) that live at your ease in Sion : Wo to you that approach the Throne of Iniquity , — you that eat the best Lambs of the Flock and fatted Calves out of the Stall , — that drink Wine in Bowls , and anoint your selves with the chiefest Oyntments . Wo unto you : for you are not grieved at the affliction of Joseph . You pamper your selves , you feed your selves to the full with all manner of Dainties , but you let the poor starve ; you have no tenderness nor compassion for them . May not all this be said of Christians ? Are we a whit better in this kind than the Jews , notwithstanding that we have been anointed with the Sacred Oyls of Baptism and Confirmation ; the best Unctions in the World .

Saint Ambrose gives us a particular account of the Prodigality and Excess of such People in his time , and describes the manner of it , saying , These Men in sitting down to the Table , seem to marshal themselves for a Fight , encountering one another with their Cups and Glasses , as with so many shots of Arrows in a Fought Battel , Drinking and taking down all that 's presented to their Hands ; nevertheless using great Art and Care , not to be overtaken with Drink all on the sudden . Therefore at first small Draughts serve the turn ; they begin for the most part with lesser Cups , and advance by little and little , spinning up their miseries by degrees ; till being warm'd in their Work , and the Fight growing hot , they call for greater , till at length the largest Bowls are taken off , and Long Flats brought in , to drink the Health of Friends , Kindred , and Relations , as also ( perchance ) of the King , Queen , and Royal Progeny , with more Ceremony and Solemnity . But Alas , for the folly of such Men ! to think that any true Love , Friendship , or Loyalty , can consist in Drunkenness ; or that Men should so much disorder the health of their Bodies and Souls , only to wish them health in a Drunken Frollique . If they would see their folly , and learn how they are to Love , how to shew their Good-will , and how to prove themselves to be Friends , good Subjects , and Loyal to their Princes , Saint Paul will teach them , 1 Tim. 2. v. 1 , &c. Obsecro igitur primum omnium , &c. I desire ( saith he ) above all things , that Supplications , Prayers , Intercessions , and Thanksgiving be made for all Men , — for Kings , and for all that are in Authority , that we may lead a quiet and peaceable life ( not in Drinking and Fudling , but ) in all Piety , Sobriety , and Chastity . Thus ought we to shew our Love to our Friends , and above all to our greatest and best Friend , the King our Soveraign Lord .

Sect. 4. Drunkenness of the Poorer sort of People .

This beastly Vice ( Drunkenness ) oppresseth all sorts of Men , but none more generally and frequently , than the poor ; amongst which there are a great many that by their good wills , would scarce ever be seen sober ; had they Money to satisfie their insatiable desire of Drinking , they would be always tipled ; you should never meet them but more than half drunk . Amongst Tradesmen , and such as converse much in the World , by occasion of Buying and Selling , there 's no Bargain made , nothing of any considerable nature Bought or Sold , without a Cup of good Liquor ; over which they consult and agree about the Price : and without it scarce ever conclude any thing . Yea , some are so accustomed thereto , that they spare not to profess they can make no good Bargain but in Drink , and that things never succeed better to them , than when their Brains are well warm'd with the Spirits of good Liquor ; so that they are oft-times seen to trapan and lie upon the catch with each other upon this score ; to wit , the Buyer with the Seller , and the Seller with the Buyer ; each pretending in their private Thoughts to deceive or over-reach the other , by the help of good Ale . Labourers and Journey-men , will undertake nothing willingly , without a certain sum of Money for to Drink cast into the Bargain ; which being freely allowed , they will do anything . So that it is plain , nothing is to be done , nothing Bought or Sold , but good Drink Seals up the Bargain ; and that Ale-houses are the chiefest Markets and Fairs for these Poorer sort of People , as Taverns are for the Rich , where they dispatch all matters of Bargain , and Buy and Sell all sorts of Merchandize and Commodities .

Verily it is a thing to be pittied in this poorer sort of People , to see how diligently and industriously they take all opportunities and occasions they can to meet with to Drink , which if it chance to be of free cost , they run to it with such greediness , as if they were but so many Bruit Beasts in the shape of Men ; and so overload their Stomachs with it , that in fine , they seem and do worse than Beasts , being forc'd to vomit and cast up what they have so much beyond measure , and so intemperately taken in ; and having a little eas'd themselves ( O the shameful insatiableness of a wicked Appetite ! ) they fall to their Drink again , and again to their Vomit . Add hereunto , that when they are thus elevated ( as they call it ) and overcome with Drink ; if they be capable to speak , nothing comes out of their Mouth , but what is seconded with Oaths one upon another , or with some other cursed , filthy , and blasphemous Speech , without end ; singing and roaring in such manner , as if they were already in Hell , making up an horrid Consort with the Damned Souls , who roar day and night ( as these also do ) through the extremity and misery of their perpetual Torments .

Sect. 5. The Drunkenness of Youth .

What shall we say of the Debauch , and ill-manners of the Youth of this present age ? Verily we must say , it is corrupted in the highest degree almost that can be expressed : and that if God ever had just occasion to drown all Mankind for the Sin of Carnal Concupisence , he hath it now , in such manner and to such a height of provocation , as it is to be admir'd , how his merciful goodness can forbear a second deluge ; the Youth of this present age , being not only deeep-sunk in the filthy mire of Concupiscence , and wallowing in all manner of carnal Lusts , but extreamly also over-gone with this horrid sinful Vice of Debauch and Drunkenness . The great want of good Education contributes much to this evil ; which is such , that youth have no sooner attained the use of Reason and Discretion , but they are ready to follow the Broad-way of Sensuality and Sin ; falling into lewd company , and from them learning the practice , and getting the ill custom of Intemperate Drinking .

How prone this age of Man ( viz. Youth ) is to sins of intemperance , appears sufficiently in the Parable of the Prodigal Son , mention'd in Saint Luk's Gospel , Chap. 15. v. 12. This young Sot , wanting wherewithal to satisfy his Carnal Sensuality in Drinking and Whoring ( 't is the case of too many in this our unhappy age ) becomes discontent therewith , and impatient of delay , never leaves importtuning his too indulgent Father , that he would forthwith give him his portion , and let him use it as himself thought good . The Father consents to his desire , and divides betwixt him and his Elder Brother his whole Substance . The young Prodigal over-joyed at this , and little fore-seeing the sad miseries that were to befal him , nor those Quagmires of Dangers and Distress , which his Sins and his Folly would ere long bring him into , makes no delay , but taking his whole portion with him , leaves his Fathers House , and departs into a far Countrey : where being at full liberty to unbridle his Carnal Appetite , he falls into all manner of Excess and Wickedness ; so that in a short time he had spent , and wasted all his Substance with riotous living . Upon which , there being also a great Famine in that Land , he presently fell into want , and was forced to make himself Servant to a certain man of that Country ; who set him to keep his Swine . In which condition , his hunger was so great , and his misery so extream , that he would fain have filled his belly with the husks which the Swine did eat ; but could not . Behold here , in this Young Prodigal , the sad issue , which riot and intemperance brings young men unto . Behold , I say , and Beware . Hitherto we have seen his misery . What the final event was , and what succeeded to him , when he came to himself , and saw his errour , we shall have some fitter occasion to shew hereafter .

SECTION II. The Motives to with-draw all Christians from the Excesses of Meat and Drink . SECT. 1. The Sobriety of the Patriarchs and Prophets . 2. The Sobriety of the Apostles and other Religious Christians . 3. The Sobriety of divers great Kings , and Eminent Philosophers . 4. The Sobriety of some Pagans , Ethnicks , and Infidels .

Sect. 1. The Sobriety of the Patriarchs and Prophets .

HAving , in the precedent Discourses , represented to you in some measure the Excesses , which are daily committed by several sorts of people , in Meat and Drink , and the great Inconveniencies and Mischiefs which follow upon them both to Body and Soul , it behoves us now to offer you such Motives and Considerations , as we judge may be most effectual to with-draw you from the said Excesses , and to work in you a love of Temperance and Sobriety : not forgetting also to mention some remedies , against the above said Vices ; all , to the intent that good Christians may avoid the same , and God be more honoured by their Vertuous Lives and Conversations .

The First Motive , which I now think of and shall propound , against Gluttony , is , that we attentively consider , and reflect with our selves , upon the strict Abstinence , and Sobriety , which the Prophets , and all those ancient Fathers of the Old Law , did use . Good Examples are apt to work upon Good minds . Now truly , so many Prophets , so many great Observers there were , and Practisers of Sobriety , being therein the Avantguards , as it were , and Forerunners , to those Armies of Ascetiques , which were to succeed them under the Law of Grace . Amongst those of the Old Law was Moses , the Law-giver , a great President , and Example of Sobriety ; of whom it is said in the Book of Exodus , ( Chap. 24. v. 18. ) Ingressus medium nebulae Moses , ascendit in Montem , & fuit ibi quadraginta diebus & quadraginta noctibus , &c. That Moses , entring into the midst of the Cloud , went up to the Mount ( to wit , Mount Horeb , whither God calle● him ) and remained there Forty Dayes , and Forty Nights , without any manner of Food , neithe● eating Bread , nor drinking Water ▪ as himself testifies , Deut. 9. v. 9. after which Abstinence and Sobriety he merited the Society , Presence , and Familiarity of God , and to be made the great Law-giver of Israel ● God Almighty speaking unto him , and informing him of what both he , and all the Children of Israel were to do and perform , pertaining to Divine Service and Worship .

Who was more Sober and Abstemious than Elias , the Prophet ? who in obedience to Gods Will and Commandement , went into the Desart , and dwelt by the Brook Cherith , over against Jordan ; during which time he had nothing to eat , but what the Ravens , by the special appointment of God , brought him morning and evening : his Drink being the water of the Brook , 3 Reg. 17. 3 , 4 , 5 , &c. After some time of his abode here , the Brook dried up for want of rain , and then necessity compelled him to change his habitation . So , by the inspiration of God , he cometh first to Sarephta , and is there maintain'd by a poor Widow , whose whole sustance was a handful of meal in a barrel , and a little oyle in a cruise ; upon which , through Divine Benediction , both he , she , and her Son , lived the space of some years ; ( v. 15. ) after this flying the persecution of Queen Jesabel , and resting himself under a Juniper Tree in the Wilderness , an Angel of God comes to him being asleep , and bids him , Rise and eat ; for he had a great journey to go : Thus we read of him , 3 Reg. 19. v. 6 , 7 , 8. &c. so he arose , and finding at his head a Cake , baked on the coals , with a pot of water , he did both eat and drink , and went his way , with such courage and alacrity , that in the strength of that meal only , he continued his Journey for the space of forty dayes an● forty nights together , without any nourishment , till he came to Horeb the Mount of God . Observe here , ● pray you , how expresly the Scripture mentions , that the Angel of God brought Elias Bread and Water for his refection ( a Cake of bread , and a cruise of water ) and nothing else If your curiosity moves you to know the reason , seeing the Angel could as easily have brought him other meat to eat , and some other liquor to drink , more delicious and more pleasing to the palate , yea and entertain'd him with varity too , if he had pleas'd ! the only reason of this , without question was , Because Bread and Water were the usual Meat and Drink of the Prophets : they liv'd not upon delicacies and dainties ; they drunk not much Wine , but used such a repast , as became Men that professed Temperance and Sobriety .

What shall I say of the wonderful Abstinence and Sobriety of the Prophet Daniel and his three Companions ! who , though they liv'd in the Court of that great King , the King of Babilon , and were so favoured , that they might have freely tasted and taken their fill of all the Dain●ies and Varieties of Meats and Drinks which that Court afforded ; ●et neither this holy Prophet , nor any of his three Brethren would receive the least portion of them , but contented themselves with Pulse and Water . For so we read , Dan. 1. v. 8 , 9 , 12 , &c. Proposuit ( Daniel ) in corde suo , ne pollueretur de mensa regis , & de vino ejus , &c. Daniel had proposed with himself that he would not be polluted with the Portion of the Kings Meat , nor with the Wine which he drank ; and to that end made it his earnest request to the Governour of the Eunuchs ( with whom he was in favour ) that he might have the priviledge to abstain from the Meat that came from the Kings Table ; fearing ( as the Annotations rightly observe ) in the first place , least otherwise he should happen to eat that which had been offered to Idols . Secondly , for fear he should eat Meat forbidden by the Law of Moses . Thirdly , for fear that by such delicate Diet as came from the Kings Table , he might be provok't to Gluttony , or to any other Sins .

The Prophet Ezechiel may likewise rightly be put in the rank of these Temperate and Abstemious Prophets , since he not only loved and practized the same , but exhorted others thereto , as may be seen in the Scripture . For what concerns his own Practice and Observation thereof , we may take notice what is said to him by God , Ezek. 4. v. 9. Sume tibi frumentum & hordeum , fabam & lentem , &c. Take thee Wheat and Barley , Beans and Lentils , Millet and Fitches ; and put them in one Vessel , and make thee Loaves ( or Bread ) thereof , according to the days of thy Captivity , for three hundred and ninety days shalt thou eat of the same , and by measure shalt thou eat from time to time . What shall I say of the Sobriety of the Rechabites , mentioned by the Prophet Hieremy ( Chap. 35. v. 6 , 7 , 8 , &c. who to observe the Command of Jonadab the Son of Rechab , their Father , drank no Wine , nor planted Vineyard all their days ; they nor their Wives , their Sons , nor their Daughters . Finally , what shall I say of all the Sons of Israel , who although in the multitude of that Nation , there wanted not some that gave themselves too much to Drunkenness and Excess ; yet as to the generallity of that People , Abstinence and Sobriety was held in great esteem amongst them ; for both Men and Woman would oft-times by solemn Vow unto God , bind themselves to observe it ; which Vow was so acceptable to God , that he was pleased to prescribe unto them some particular Laws to be observed by them , during the time of their Vow . To which end our Lord thus speaketh unto Moyses , saying ( Num. 6. v. 2 , 3 , 4 , &c. ) Loquere ad filios Israel , &c. Speak ( saith he ) unto the Children of Israel , and say unto them , When either Man or Woman shall make a Vow to be sanctified , and will consecrate themselves to our Lord ; they shall deprive themselves of the priviledge ( or liberty ) of drinking Wine and Strong Drink ; neither shall they drink any Liquor of Grapes , nor eat Grapes moist or dried , all the days that he is by Vow Consecrated unto our Lord , he shall eat nothing that cometh or is made of the Vine , Kernels nor Husk . And all such Persons as did voluntarily Consecrate themselves unto God , by making and observing this Vow , were called Nazarites , that is , separated and set a-part to the special service of God .

To mention any more may seem tedious , and truly should I undertake to mention all , or to give a full and perfect report of all the Sobrieties , Fastings , Temperancies , and Abstinencies , which both the Prophets , and all Ancient Fathers of the Old Testament used ; the very nameing of them might swell my Book into a great Volume . However , for the Honour of so great a Saint ( of whom the Saviour of the World said ; Inter natos mulierum , &c. Matth. 11. 11. Among those that are born of Women , there is not one greater than he ) I must not forget in the conclusion of this Paragraph , to remember ( though but in few words ) the great Sobriety of Saint John the Baptist , the last Prophet of the Old Testament , and the first of the New , being the Fore-runner of our Lord Jesus Christ . I will only give you the Testimony of the Evangelist concerning him . Ipse autem Joannes habebat vistimentum de pilis came lorum , & zonam pelliceam circa lumbos suos ; esca autem ejus erat Locustae , & mel sylvestre , saith Saint Matth. 3. v. 4. Saint John had his Raiment of Camels Hair , and a Leathern Girdle about his Loins , and his Meat was Locosts and Wild Hony . His Cloathing mean , and his Diet neither rich nor costly ; but in respect of both , a perfect Ascetique , and the prime Pattern of such . The same Evangelist , Saint Matthew , speaking of Saint Johns Temperance , saith ( Matt. 11. v. 18. ) that he came neither Eating nor Drinking , to wit , after the ordinary manner of Men , but living an austere Life , abstracted from the common and vain Conversation of the World ; for which reason the wicked Jews thinking ( perhaps ) he had been an ill-natur'd Man , and done it out of hatred to Mankind , said he had a Devil . Our Saviour Christ came both Eating and Drinking , that is , in a more familiar and sociable manner of Life , conversing more with Men , and Eating and Drinking with them ; and they call him a Glutton , a Wine-bibber , a Friend of Publicans and Sinners . Thus neither of both , how innocent soever they were , could gain a good word from them , or escape their malicious censures . So little marvel it is , and so much the less ought it to trouble us , that wicked Men do also now a-days so easily misconstrue the Lives and Actions of Good Men ; who , if they be great Fasters , or lead a more strict and severe Life than others commonly do , then they are traduc'd and accounted Hypocrites : if their Manners be more condescending , and that they converse with Men in an ordinary way , then they are dissolute , then they are cry'd down , censur'd , and condemn'd for Libertins and Loose Persons . The Servants must not expect to be above their Masters ; if this were our Saviours Lot , they that will be his Disciples , must be content when they meet with the like .

Sect. 2. Sobriety of the Apostles and Disciples of Christ .

The second Motive to with-draw Christians from excess in Meats and Drinks , may be the Consideration of that Temperance and Sobriety , which was in the Apostles and Disciples of Christ ; who , as good Souldiers under their Captain and Chief-Leader Christ , Fought the good Fight of Faith , and overcame their Ghostly Enemies by this Vertue of Abstinence ; chastizing their Bodies by Fasting , and subduing all their sensual Appetites and Inclinations of Concupiscence to the obedience of the Spirit ; knowing full well there was no other way leading to the Celestial Court and Kingdom of God , but the way of Temperance and Sobriety ; witness that of St. Paul , 2 Cor. 6. 27. In jejuniis saepe . They fasted often ; and Rom. 14. v. 17. Non enim est regnum dei , &c. The Kingdom of God ( meaning his Spiritual Kingdom , whereby he reigns in the Heart of his true and faithful Servants ) doth not , consist in Meat and Drink , but on the contrary in Holiness , in Purity , in Piety , in Abstinence , and the like . For which cause , if you peruse the Saints Lives , you will find that all the Apostles and Disciples generally speaking , were great Followers of their Masters Examples in this Vertue of Abstinence .

Saint Peter , Prince of the Apostles ( as Holy Fathers often stile him ) after his Conversation , according to the report of Saint Gregory Nazianzen , never eat Flesh , ( understand it of his ordinary Diet ) or any other Meat but Pulse , all his Life long : though Willyam Gazet affirms that his Diet was Bread , some few Olives , Figs and Herbs , and his Drink pure Water . However it were , this is certain ; that he hath left good Counsel , and given express Warning , both to his Successors and all those of his Flock , to love Sobriety and Temperance ; saying thus unto them ( 1 Pet. 5. v. 8. ) Sobrii estote , & vigilate , &c. Be ye sober and watch , because your adversary the Devil as a roaring Lion goeth about , seeking whom he may devour . The danger they were in , should admonish them to be always upon their Guard , and in a posture not to close with their Enemy , but to resist him . To Which end , in another place ( 1 Pet. 1. 13. ) he exhorts us , To gird up the loins of our mind , and to be sober , hoping to the utmost ( or with most perfect hope ) for the Grace that is offered ( or promised ) to us at the revelation of Jesus Christ .

Saint Paul follows the same Tract with Saint Peter , and both by his good Example and good Counsel encourages the Faithful to be Abstemious , and to restrain their Natural Appetites of Meat and Drink , so that they run into no excess . For his Example , we may take notice of what he says of himself , 1 Cor. 9. v. 27. Castigo corpus meum , & in servitutem redigo , &c. I chastize my Body ( saith he , meaning by Fasting and Abstinence ) and bring it in subjection to the Spirit ; and for his Counsel he gives it in many places ; more particularly , 1 Thes. 5. v. 6. Non dormiamus sicut caeteri , sed vigilemus , & sobrisimus . Let us not sleep as others do , but watch and be sober : as if he had said , we that are Apostles and Disciples of Christ , we that are Christians , let not us sleep as others , as the wicked of the World do ; in all Sensualities and Prodigalities ; but let us watch and be sober ; for they that sleep ( saith he ) sleep in the night , and they that are drunk , are drunken in the night . But we Apostles , Disciples , Christians , we are of the day , and ought to be sober ; having on the Brest-plate of Faith and Charity , and for an Helmet the Hope of Salvation . For which reason also , he speaks to Titus ( his own and beloved Son , according to the Common Faith ) telling him ( Tit. 2. v. 11 , 12. ) that the Grace of God had appeared to all Men , instructing us all , that denying impiety ( which as I shall shew hereafter , comprehends Drunkenness , Intemperancies , and all the Excesses of Meat and Drink , and Worldly Pleasures ) We should live Soberly , Justly , Piously , in this present World .

Saint Matthew , as Clemens of Alexandra reports of him , abstained from all sorts of Meat , Bread and Herbs only excepted , and Water to Drink . Saint James commonly stiled our Lords Brother , never drank Wine nor Syder , nor any Strong Drink ; nor in all his Life time did ever eat Flesh-meat , as being a Nazarite from his Youth . Saint Mark the Evangelist , according to the report of Eusebius , and Saint Hierom , contented himself for Diet , only with Bread , Salt , and Hysop , and for his Drink with Water . Saint Luke , was not only in the number of Persons most Abstemious and Temperate , but hath from our Saviours Mouth given us a very great Caveat , to beware and to abhor all manner of Excess in Meats and Drinks ( Chap. 21. v. 34. of his Gospel ) in these words , Attendite vobis , ne forte graventur corda vestra in crapula & ebrietate , &c. Look to your selves , least perhaps your hearts be overcharged with Surfeiting and Drunkenness , and the Cares of this Life ; and that day come upon you on a sudden . And without doubt all the rest of the Apostles did the like without exception ; taking great Pains and Labours in Teaching and Preaching the Gospel , to all Nations , and all parts of the World , but scarcely accepting their Victuals from them , to whom they Preach'd , that they might not be burdensome to any . Of which Charity and Self-denial , Saint Paul , upon all occasions shewed himself a great Example ; writing thus to the Christians of Thessalonica : Neque gratis panem ab aliquo , &c. sed in labore , &c. ( 2 Thes. 3. 8. ) We have not eaten of any Mans Bread for nothing ; but with Labour and Travail we have wrought night and day , that we might not be a burthen to any of you . And to the Corinthans he protesteth , that no Man should hinder him of this boasting in all the Regions of Achaia ; to wit , of having Preached the Gospel to them freely , and without putting them to any charge upon that account , 2 Cor. 11. 7 , 8 , 9 , 10. Shewing the reason why he did so ; Non enim quae vestrae sunt quaero , sed vos . For I seek not yours , but you . Your Souls I seek , I would gain ●hem to God , and not any Tempo●al Profit to my self .

●ect . 3. Sobriety of the Ancient Fathers , and of Religious Orders .

A third Motive to with-draw all ●hristians from the Vice of Intem●rance and Drunkenness , and to ●●duce them to Sobeiety , may be ●e Consideration of the Ancient Fa●●ers , who in their time were the ●stors and Governors of the Church , ●●d Presidents to their respective ●ocks in all sorts of Piety and Ver●e ; whose Lives , if they be well ●●●sulted and read , it will appear they were not in any other kind more Eminent and Exemplary , than in the Vertues of Temperance and Chastity ; being absolute Masters of both Appetites : to wit , of Gluttony and Lust : As likewise it may be to consider both the primitive and present Practice of Religious Men and Women , in their several Monasteries and Orders , Hermits , Anchorets , and all sorts of Ascetiques in the Wilderness , and in other places ; we shall find that Sobriety and Abstinence , was their chiefest Study and Endeavour ; all of them Labouring unanimously to follow their Captain , or Chief Leader , and to please him , who had called them to that Holy Estate of Life , by Mortification and Pennance , by Fasting and Abstinence , and by a perfect , or total subduing of all Cluttonous , and Carnal Appetites , to the Motions and Rule of Gods Spirit , propounding to themselves herein , the pattern of the Apostles , of whom we have already spoken somewhat , and of other Apostolical Men , of whom we are now to speak .

And in this rank , Saint Hilarion , we think may not undeservedly be set in the first place , either for his Age or Merit , who embraced such strict Abstinence and Sobriety , even from his Youth , that by the relation of Saint Hierom , when he was but fifteen years of age , he would eat nothing but Bread , and some few dry Figs. This course he held till he was about twenty , or one and twenty years old ; from which till twenty four , he satisfied himself with Lentils , steep'd or moistened with Cold Water . From twenty four to thirty , his Food was Herbs and Roots unboiled , which grew in the Wilderness . From thirty to thirty five , he lived with Barley-bread and Herbs without Oyl ; at which time finding a kind of dimness and obscuriry in his sight , with a continual itching all over his Body , he used with his Herbs and Roots some little quantity of Salt and Oyl . Thus he lived , till he had attained to the Age of Three score and three years ; unto which period of time he had abstained wholly from Apples , Pears , and all other Orchard Fruits . At this age he found himself in a manner spent , and all his Body wearied , and worn to nothing ; whereupon thinking with himself that his time was come , and that he had not long to continue in this World , to prepare himself for death ; with an invinciple courage he resolves to Fast more strictly than of late he had done : and thus he continued till he came to be above fourscore , about which time he finished the course of this mortal life , which he fustained with such Diet as I have here mentioned and no other .

Not unlike unto him , was the life of Saint Anthony , who as Saint Athanasius ( who wrote his Life ) reports of him as an eye-witness , live● all his Life-time in the Desart , spending whole nights in Prayer ; and taking but one single resection once aday , after Sun-set ; sometimes remaining several days together without eating or drinking . His ordinary Diet , for the most part , was Bread and Salt , and for his drink , Water : De carnibus vero & vino melius tacere , quam qui cquam dicere ; saith the Author of his Life . As for Flesh-meats and Wine , it seems to me better to involve that in silence , than to speak any thing of it . The reason was , because it was a known thing , that not only Saint Anthony , but all other Monks and Ascetiques beside , never used any such Meat or Drink . In fine , this Holy Hermit remained , for the most part of his Life , not only in the Desart , or Wilderness , but in the more Rocky , Desolate , and Inaccessible Places thereof ; where company could not , but with extream difficulty come to him ; and scarce admitting in his Old Age , the small additament of a few Figs and Olives to his wonted Diet.

What shall I say of Saint Paul , the first Hermit , and of his great Sobriety and Abstinence ! who lived in the Wilderness for the space of a hundred and thirteen Years , in a Rocky Place , nigh unto a Fountain , of which he drank all that time , having no other Garment than of the the Palm-Tree Leaves . This Holy Man seemed to be another Elias ; receiving daily half a Loaf of Bread by a Raven and that for the space of Threescorce years together .

Saint Hierom , speaking of some Monks , that were in the Wilderness in the time of Saint Paul the Hermite , and of their wonderful Abstinence , fearing ( as he saith ) that the Reader should think it incredible what he was to report of them ; makes a protestation in these words , Jesum testor , & Sanctos Angelos , &c. I call Jesus Christ to witness , and his Holy Angels , That in the same place of the Wilderness , where Saint Paul heretofore lived ( which is adjacent to the Country of the Saracens ) I have seen Monks , De quibus unus per triginta annos clausus , hor deaceo pane & lutulenta aqua vixit ; One of which being a Cloyster'd Man for the space of thirty years together , lived with nothing but Barley Bread and Dirty Water . Of another he testifies , that he lived for a great many years together in a Cistern , or Pit , in the Wilderness ; receiving no other Food for his nourishment , than Five Figs a day ; concluding his relation in these words : Haec videbuntur incredibilia his , qui non crediderint . These things ( saith he ) will seem incredible to those that have not believed ; yet that which I have reported , is a most certain and real Truth . Now although by reading these Stories of the wonderful Abstinence and Sobriety of these Monastiques , you be not moved to follow or take upon you , such a strict and austere course of Life , yet at least their Heroique Example should be a great Motive to you , to withdraw you from all excess in Meat and Drink ; and make you to live temperately , though you cannot live so austerely ; and to be content with what is sufficient , though you know not how to suffer want .

For to encourage you the more , you may be pleas'd to take a short view of what is at present to be observed of this kind in all Catholique Countries , where , if you were to Travel , you would not fail to meet with or hear of objects worthy of your admiration in both Sexs ; Men and Women , living in the Wilderness , that is , in desolate , unfrequented Places ; or otherwise in or near unto Cities and great Towns : exercising themselves with most severe Discipline and Penance , and using an Abstinence , not much inferiour , or less strict , than those above-mentioned , There you will find Monasteries , Convents , Nunneries , Hermitages , and other Religious Houses , or Places ; in which no doubt is to be made , there live at this day many Persons of most exemplary Austerity , and strictness in this kind : witness the Houses of the Carthusians , the discalceate Carmelites , , the reformed Benedictins , the Minims , and the poor Clares of Saint Francis , with many other Religious Orders , both of Men and Women , that never eat Flesh-meat .

Consider the four great Orders approv'd by the Church ; among them you will find the Holy Order of the Seraphical Father Saint Francis , who was such a Lover of the Vertue of Sobriety , that he very exactly observed Five Lents in the Year . In the first he fasted forty days , next after the ●piphany , or Twelve days of Christmass . His second Lent he fasted from the Feast of the Apostles Saint Peter and Saint Paul , to the Assumption of the Blessed Virgin Mary . The Third Forty-days-Fast , he kept from the Assumption until Michaelmass . The Fourth was from the Feast of All Saints , to the Nativity . And the Fifth he observed Forty days before Easter , according to the Institution of the Catholique Church . Besides , he Fasted all Frydays in the Year , all Vigils , Ember and Rogation days ; with diverse other particular days , according to his own private Devotion .

Sect. 4. Sobriety of Great Monarchs and Ancient Philosophers .

We have declared in some measure , the wonderful Sobriety and Abstinence , which the Ancient Patriarchs and Prophets of old time , the Apostles and their Successors ; the Ancient Fathers of the Church , and other Devout People since Christs time , have used ; who were all Christians in Name or Effect , believing in the True God , and unto whom the Living and True God had by Revelarion , vouchsafed to make known his Holy Will , Commandements and Law . What shall we say of the Gentiles who knew not God , had nothing but the Light and Law of Nature to instruct them : Shall we find any such Vertue among them ? Doubtless we shall if we make search into the matter ; in point of Moral Vertue ( as this we are speaking of is ) we meet with many worthy Examples in the Gentiles History , of Great Monarchs , Kings , Princes , Ancient Philosophers , who have excelled as in other , so in this particular Vertue of Abstinence and Sobriety . Most certain it is , that the Kings of Egypt were by their Law forbidden Wine , which they never drank but upon some eertain days , and that by measure ; which they were not to exceed . The Turks generally observe the same Prohibition , being contain'd in their Alcaron ; though for the present I suppose their great ones may dispense with themselves herein . Alexander the Great , how intemperate and excessive soever his Ambition was , and the desire to inlarge his Dominions , yet in respect of Moderation in Meat and Drink , his Practice is commendable . He bore a great respect to the Ancient Philosophers ; and from their Instruction and Example , had conceived such a Love to the Vertues of Temperance and Sobriety , that it is reported of him , that being in his Great Asian Expedition , and Ada the Queen Caria , to gain his Favour , had sent him a great quantity of extraordinary Provision , and many of her chief Cooks and Pastery-men to make it ready for him in the most curious and exquisite manner ; he return'd her answer , That he had no need of Cocks for the small Dinner he used , since one would serve his turn very well .

Cyrus , that Great Monarch of the Persians , from his Child-hood gave a notable Testimony , how Sober and Temperate a Man he would be one day : For being , while he was yet very young , demanded by Aslyages , his Grand-Father , Why he would drink no Wine ? He presently answered , for fear of being poisoned by it . For ( quoth he ) when you celebrated the Feast-day of your Nativity , I conceived that some had mingled Poison in the Wine that was drunk , because at the latter end of the Feast , there was not one of all those that were present , who were in their right mind and senses . After which this Great Monarch lived most frugally and temperately ; for proof whereof , the answer which he once made to Artabazus his Steward , may very well serve : This Steward marching with the King in his Wars , asked him upon occasion , what he should provide for his Supper : Bread ( answered the King ) for I hope before Supper-time , we shall meet with some Fountain of Running Water , to furnish us with Drink . Of Porus , a Great King of the Indies , it is reported that he lived only with Bread and Water . Phraartes , a King of the same Countrey , did the like ; and the greatest Feast which he made , or permitted any of his Courtiers to make , was only with a kind of Venison . Alphonsus , the King of Arragon and Sicily , a very Sober Monarch ; being once asked by some of his Courtiers , why he did drink no Wine ; Because ( answered he ) I know that Wisdom is hindred by Wine , and Prudence is darkned by it : which two things are only able to make a King worthy of the name he beareth . Pompey the Great , having all his Life time , and during his Health , loved Sobriety and Frugality , gave yet a more assured testimony thereof , and how much he hated Luxury , and Excess in a time of Sickness : For being fallen into a lingring Disease , which depriv'd him of all Appetite to Meat : his Physicians could find nothing whereby to recover his Appetite , but to feed on certain Birds , which at that time were quite out of season , and it was a very hard matter to get any , except it were of Lucullus a Rich and Luxurious Roman , who kept them all the year long for his Provision : Pompey's Servants therefore wish'd their Master to send to him , and to request some of those Birds for his use ; but Pompey would not hearken to the motion ; replying with some earnestness to him that made it : What ( saith he ) shall it be said that unless Lucullus had been a Luxurious Glutton , Pompey could not have liv'd ? Shall I owe my Life to Lucullus his Luxury ? No , no , it shall not be : let me have something made ready that may be easily gotten .

Marcus Cato , after he had conquered Spain , and triumphed for his many notable Victories , though he were now grown Old and was Rich , yet would he not add any thing to his accustomed manner of Living , nor remit any thing of his wonted Austerity ; drinking nothing but Water , and eating but course Bread and Beef , unless he hapned sometimes to catch a Hare , which with Cabbage was his Venison . In the time of Peace he lived for the most part at his Country Village , or Farm , where he laboured and took as much pains in Tilling his Ground , and other Works of Husbandry , as the meanest of his Servants .

Epaminond●s , one of the Greatest Captains and Philosophers of his time , lived so Temperately and Soberly , that being invited by one of his Friends to a Supper ; seeing such great Superfluities prepared , and so much sumptuousness in every thing ; he return'd very angry at the sight of them : saying thus to his Friend , I had thought you ●ad requested me to bear you company at a Sacrifice , and that we should have spent some time together Soberly and Temperately : you entertain me here as if I were some great Glutton , which I take to be no small injury and affront to me .

Of Caius Fabritius , another notable ( Roman ) General , it is reported that when the Samnites Embassador came to him , upon the affairs of his Embassy , he was found at Supper ●eeding upon Radishes , which had been rosted in the Ashes ; having no other Dishes of Meat for his Supper .

Massinissa , King of the Numidi●ns , was a Person of so great So●riety , that even at Ninety years of ●ge he would eat but once a-day , ●nd that upon homely Meat , with●ut Sauce , or any thing to give it ●elish . Of Mithridates , King of Pontus , they say , that though he ●●ved to be Old , yet he never in all ●is Life , would sit at the Table to ●at ; being in all other respects also ●ery Temperate . Hannibal that ●ear Warriour , seldom fed upon other Meat , than the meanest of his Souldiers .

Sect. 5. Sobriety of Pagans , Ethniques and Infidels .

Now if all these aforesaid Motives and Examples be not able or sufficient to with-draw Christian People from their Excesses in Meat an● Drink , what shall I say to them . I have scarce any thing further to ad● save only for the conclusion of th● Section , in few words to set befor● their eyes the Sobriety and Frugal●ty of some other People , meer Pagans , meer Ethniques and Insidels that by consideration of them the● may be made , if not to mend the● Lives , and to correct their inte●perate Vices , yet at least to blush ● their own extream Guiltiness , a● to see themselves so far out-gone ● the practice of Moral , and most co●mendable Vertues , by People utte●ly deprived of Spiritual Grace , a● the Divine Light ; having no knowledge of the True God , but Governing themselves , and doing all that they do in this kind , meerly by the Light of their Natural Reason , and by Vertue of Humane Principles and Prudence .

It is a fam'd report of the Egyptians , that in the midst of their Feasts and Banquets , they had a Custom or Law , to bring into the Banquetting Room , when they were in the ●eight of their Jollity , an Anatomy , ●r the dried Corps of some Dead Man , that by the horrour , and the ●epresentation of such a sorrowful ●bject , they might contain them●●lves in Modesty and Sobriety , in ●eholding of the same . Upon which ( or ●e like ) reflection and consideration , ● may not improbably be thought ●at the Pious Emperour , Henry ●e Third proceeded , when being ● be married , he by publique Pro●mation and Command , banished ● sorts of Pomps and Worldly Vanities from his Wedding , not suffering any Players , or Jesters to be there ; but in their stead , willing that great numbers of Poor People should be invited and brought in ; which was performed to the great Edification of all the Princes and Courtiers that were present .

The Lacedemonians had another Custom in use ( especially while they lived under Lycurgus his Laws and Authority ) which deserves to be remembred . It was , that when they departed from any Feast or Banquet , there should not be any Torches o● Lights carried before them in the night time . A most Prudent Institution , and which made them bor● careful and fearful , not to exceed i● Drink , as also to return from th● Feast to their own Homes in goo● time , to avoid the shame of n● finding their way home , and othe● inconveniencies , which in the da● they might be subject to . In tho● days of Temperance , Vines we● cultivated , and Wine made rather for the use of the Sick , than of those which were in Health ; neither was it commonly 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 pre●ise in this matter , living only of Herbs , Fruits , and drinking Water : He would usually say , That Grapes af●orded three sorts of Wine ; one whereof quenched Thirst , the se●ond Troubled , the third overthrew ●nd inflamed the Spirits ; and his practice confirm'd his Opinion , for himself was so abstemious , that they ●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 observe no mean or moderation therein , according to the Rules of Religion and right Reason , neglect their own health , and in a very great measure ( for ought they know ) concur to the shortning of their own dayes . Oh , but say the Gluttons ( and Drunkards too ) Meat and Drink expel Hunger , which in a short time would kill us ; they satisfie and support Nature ; Nature requires them ; It Is true , Experience teaches the same . But what sai●h the Psalmist ( Psalm . 93. v. 8. ) Intelligit , insipientes in populo , stulti aliquando sapite . Vnderstand ye unwise among the People , yea Fools at length be Wise ; and learn to distinguish betwixt the Thing , and the abuse of the Thing . The Thing you speak of is good , necessary , lawful , but the abuse of it is wicked , and destable . We allow you the use of Meat and Drink in that due measure which Nature requires , and with that Moderation , which Religion and the due Fear of God prescribes : but you abuse it , you observe no measure , but run into all Excess and Intemperance ; and that we forbid you . That we tell you is hurtful both to Body and Soul ; we tell you that if you exceed due measure , you weaken Nature instead of strengthening it , and pull it down by that , which you pretend should support it . For most true and worthy of all belief , is that Admonition of the Holy Father Saint Chrysostom , Take heed of Excess ( saith he , meaning in Eating and Drinking ) for the nature of Earth is not more soon and easily corrupted and dissolved with the abundance of continual Rain and Water , than this humane ( frail ) Bo-Body of Man is by the Excess , and Intemperate use of Meat and Drink . Know then ye Wine-bibbers , ye Drunkards of Ephraim , know that Wine , and Meat , and Drink , are by the mercy and special Favour of God given to us , not that we should abuse them , or be made Drunk by them , but that we may live Soberly .

Sect. 2. Drunkenness , or rather the Excess of Meat and Drink , is the Corruption of the Soul .

Saint Augustin , with diverse others of the Ancient Fathers , treating of the Sin of Drunkenness , do frequently acknowledge what we here affirm ; to wit , that this Vice of Intemperate Drinking , is the Cor●uption of the Soul . Ebrietas , ani●ae corruptela , being a Disposition , ●s it were , or Testimony given in ●avour of Truth , not unfrequently ● either in terms or in sense ) met with in their Works . But for more ●lear proceeding , we are to know , there is a two-fold Corruption to be taken notice of in this case ; to wit , Proper and Improper , Substantial , or Corruption of Substance , and Accidental , or Corruption only of Qualities and Manners . In the first sense , viz. of Substantial Corruption , the Soul cannot be Corrupted , because it is by Nature a Spirit Incorruptible , and Immortal . But in the second sense , viz. of Corruption Accidental , Corruption in respect of Qualities and Manners , it may be , and is too often , Corrupted . Sin Corrupts it , Vice Corrupts it ; when it loseth the Grace of God , or the Innocency and Holiness which it had pleased God to indue her withal , then it becomes Corrupted . Now this wicked Sin of Drunkenness being in the rank of Deadly Sin , when it seizeth upon the Soul , must needs Stain , Poison , and Corrupt the same , depriving her of Grace , and the State of Innocency . It is like a Plague , which so soon as it infects the Soul , Spiritua● Life ceaseth , and the Soul appears in the sight of God odious and ugly . For a Dead Carcass or a Body overspread with Ulcers and Putrified Sores for the most part stinketh , or sendeth forth some unpleasant smell that is loathsome to behold ; so is the Soul of a Drunkard ; it is Spiritually Dead , and so Corrupted and Tainted with the Ulcers of Actual Sin , that it appears most Loathsome and Deformed in the Sight of God , his Angels and Saints .

We commonly see by experience , that the Plague into what House soever it comes , makes all the Inhabitants flie , and shuts them out of doors : in the same manner doth ●his Plague of Drunkenness ; it no sooner enters the Soul , but the Grace of God departs ; it no sooner enters , out at the same instant it expels all good Motions and Inspirations , ba●ishes and drives away the Holy Ghost , with all its Graces , Vertues , ●nd Pious Desires ; infecting , or making ungrateful , and unacceptable , even all the good Works done by such a Person , which otherwise might be meritorious of Eternal Life : So that in conclusion , the Soul being thus devested of all her Spiritual Ornaments and Graces , how can she appear otherwise than wholly deformed and corrupted in the sight of the Celestial Court . Saint Basil gives Drunkenness the Character of a bewitching Devil , a pleasant Poyson for to take , and a pleasant Sin to commit . But ( says he ) whosoever holds the same , cannot hold himself ; and whosoever is taken by it , may be said not so much to Sin , as to be Sin it self , because his condition renders him subject to all Sin ; and he is readily to be reduced to all manner of Wickedness . In conclusion ( saith this Father ) the Sin of Drunkenness is worse than that of Theft . Theeves commonly leave something behind them , they do not always strip , or leave naked those whom they Rob. But Drunkenness deprives of all Grace , takes away all whatsoever is of Spiritual Nature or Ornament ; strips us of all our Heavenly Cloathing , and leaves the poor Soul as Naked , and void of all True Grace and Merit , as when it came first into the World . Theeves when they have got their Prey , usually run away , or make all the haste they can to be gone : But Drunkenness sticks close , holds fast , and without all mercy prosecutes the poor despoiled Soul to the last , even till her Death .

I add moreover , that if a Man be taken by Theeves , he may cry out , he may hope to be rescued from them , or at least if he sees himself in danger of Life , he may call upon God and beg pardon of his Sins ; he has time to dispose himself for Death , by an Act of Contrition and True Repentance ; by which means though he cannot save his Life , yet at least he may save his Soul ; which Drunkenness will not permit to do being in that regard worse than any Sin , but the Sin against the Holy a host . For whotsoever kind of Sin

Man commits ( be it of frailty , be it of presumption , be it mortal , be it venial ) and happens presently upon it to find himself in eminen danger of Death , yet at least by Gods Mercy he may have the Grace of Internal Repentance in Heart and Mind , and perhaps also the External Help of the Church ; he may be Confess'd , he may may receive the most Holy Communion , he may have the last Sacrament Administred unto him . But if one falls into present danger of Death , while he is Drunk , he can do none of these . Drunkards while they are in their Drink , are Senseless , neither able in the least to help themselves , nor capable to receive help from others ; I mean Spiritual Help , and that which should save their Souls , as well as their Bodies : but if they die , perish in their Sin and shame , with the eternal loss of their poor Souls ; which the Wise Solomon desiring to prevent , forewarneth us of the danger in those words of his Prov. 23. 31 , 32. which we shall do well , often and very often to have in minn , Ne intuearis vinum quando flavescit , cum splenduerit in vitro color ejus , &c. Look not upon the Wine when it is well colour'd , when the colour thereof shall shine in the Glass ; for though it goes down pleasantly , yet at the later end it will bite like a Serpent , and as the Basilisk , diffuse and spead its Venome , to the Corruption of your Soul .

Sect. 3. Drunkenness ( or the Excess of Meat and Drink ) the Corruption of the Body .

Thus it appears in some part that Drunkenness is the Corruption of the Soul , and how the Soul is said to be C●●rupted . I am now to shew , that it is likewise the Corruption of the Body , and that in a more absolute sense , because the Body is absolutely and intirely Corruptible ; which the Soul is not . The very Substance , Nature , and Essence of the Body may be Corrupted , and is Corrupted by Drunkenness ; but the Substance , Nature , and Essence of the Soul cannot be Corrupted , as we have shewn above . Well then , we are next to shew , that the Vice we speak of ( Excessive Drinking ) is the Corruption of the Body . And what can be more evident and manifest than this , even from daily experience ? Doth not Experience tell us , that it is the original cause of innumerable Distempers and Diseases to Mans Body , and by which the greater part of Manknd first or last do perish , or find the end of their days in this World ? Doth not the Wise Man give us a necessary caution concerning this , in those words of his , Ecclus. 37. 32. Noli ●vidus esse in omni epulatione , &c. In all Feasting be not you greedy , nor let loose your appetite to every thing that is set before you . For through many Meats come many infirmities , and overmuch Feeding encreases Choler . By means of Surfeiting ( by Meat or Drink ) many have come to their ends . People addicted to good Fellowship ( as they call it ) when after some excessive Drinking , they find themselves not well , how many shifts do they use to hide their over-sight , and hinder the effect from being charg'd upon the True Cause ! Their Distemper must not be imputed to the quantity , that is to say , their Drinking overmuch , but to the quality , their Drink was not good , it was not well brewed , it was raw and windy , or the Mault was not well made ; and many such vain pretences do they use , adding a lie to their former sin of Drunkenness ; and all , that it may not be thought to be their Drinking so much should cause their Malady .

Certain it is , a moderate quantity of Drink , and also of Meat , hurteth not , but is necessary to satisfie and sustain Nature ; neither is it the use , but the abuse of Meat and Drink ( to wit , when we observe no measure ) which causeth Diseases : when the Golden Mean is observed , all goes well , but when it is neglected , great inconveniencies follow ; according as Apuleius seems not unhandsomely to express it . The first Cup ( saith he ) is drunk to the Health of Nature ; the second causes Cheerfulness , Mirth , and harmless Pleasure ; the third relishes somewhat of Sensuality , and invites to Disorder and Voluptuousness ; but the fourth breeds Infirmities and Indisposition of Body , and ( especially if you add the fifth ) Madness . Excess herein makes Man Created to the Image and Likeness of God , and Reasonable above all other Creatures of this World , to become wholly difform and unlike to God , losing his Reason and Understanding . The Traveller that wants Wisdom , being Thirsty in the heat of Summer , as soon as he meets with a Ditch full of Water in his Journey , he presently runs to it for to Drink , minding only to quench his Thirst , and not at all considering whether the Water be good , pure , clear , and wholesom , or whether it be not corrupted , impure , and muddy ; nor whether it be cold ( as Water to Drink , should be ) or whether it be not heated with the Sun-beams , and made unfit to Drink . The unwise Traveller considers none of these things , nor what inconveniences may follow , but sets himself to Drink as much as he can , and so Drinks oft-times his own Death , or manifold Diseases and Infirmities . But the Wise Pilgrim , though he feels as much Thirst as the other , yet he moderates his Appetite , and will not Drink till he comes at a clear Fountain of Running Water ; and of this he will Drink with moderation , not to overcharge Nature , but to extinguish his Thirst . In the same manner it is with many that dwell at home , and seldom travels farther than the Tavern , or Ale-House that they haunt . They rush into these Common Drinking Places ( far more corrupt and dangerous to the Soul , by reason of the many Transgressions committed in them , than any standing Pool or muddy Water can be to the Body ) and there fall to Tipple and Drink with as much Discretion , and Consideration of what they do , as the Beast useth that goes from the Stall to Watering . Thus do many run daily to Drink , and by their enticements carry others along with them , and provoke them to Drink , not so much ( many times ) as well considering whether the Drink be good or bad . Whereas those that are Vertuous and Wise , will rather have in scorn such Places , and would never with their good will be seen in them ; Drinking always moderately , either at home in their own , or abroad at some Friends Houses , only to content Nature , preserve Health , and comply with the devoirs of honest Friendship .

Sect. 4. Sad Examples upon great Drinkers .

Gabriel Prateolus , in his second Tome of Chronicles , at the year 1580 , the 24th of July , mentions a very sad accident which happened to two great Health-drinkers , at a Town called Mackerhoven in Germany . These two unfortunate Men came into a Tavern and called for Wine , which seeming to them to be weak , and little pleasing to their Pallats , they insisted for better . So having tasted of all sorts , they pitch'd at length upon that they found to be strongest , and fell smartly to it ; drinking to the Health of every one , they could think of , or call to mind upon that occasion . Beginning to be elevated ; the one said to the other , To whom shall we now Drink ? The other replied , Drink to the Health of God , and you shall see how it shall be answered ; but he being unwilling , and making difficulty at it , the wretch that made the motion , suddenly snatches the Glass out of his Companions hand , and in these words provoketh Divine Wrath upon himself ; saying , O God hear me , I will Drink to thee in a full Glass , and if you do not pledge me , you do me injury . His Companion had first ask'd him of which Wine he would drink : Fill me of the New , replied the wicked , for though it be raw and small , yet I will drink it for this once . Then stretching his hand towards Heaven , he said ( as above ! ) To thee , O God I drink in a full Glass , &c. and haven taken it clean off ; he said agian , O God , if you do not find this Wine good , blame not me ; for if you had afforded us better Wine this year , I had drunk to you of the best . Having spoke these words , he fell immediately down headlong upon the place , and so lay , not stirring Hand or Foot , void of all his Senses and Reason ; his Speech gone , and no motion to be perceiv'd in any part of him , save only in his Eyes , which mov'd continually . His Companion dismayed at the sad Prodigy which had befallen his Comerade , gets him away in all haste , and leaves him . The People of the House use all the endeavour they can to remove him from the place where he lay ; but all s in vain . They call for help , and send for the Magistrate , and Chief of the Town , who presently came , and resolved that he should be tied with Ropes , and drawn away by force ; this was also in vain . In conclusion , they all perceiv'd , that it was an extraordinary Judgment of God inflicted upon him for his Sin , and to terrifie others . Then they resolve to consume him by Fire , but the Fire will not burn . So he remained in this manner a long time Alive , not stirring Hand or Foot , without his Speech , and without receiving any sustenance of Meat or Drink ( doubtless to serve and be an Example of Terrours to all such Sinners as he was ) and at last died miserably .

SECTION IV. Drunkenness or the Excess of Meat or Drink , causeth several Sins . SECT. 1. Drunkenness the Original of several Sins . 2. It is a dangerous Storm to the Body . 3. It raises a furious Tempest in the Tongue . 4. It is the Wrack of Chastity .

Sect. 1. Drunkenness the Origin of several Sins .

THe Devil , the Immortal Enemy of Mankind , knowing full well that the Sin of Drunkenness is one of the most odious , abominable , and destable before God , as containing so many Deformities , and being perpetually attended more or less , with so many Ill Consequences ( so many horrible Sins , of which it is the Spawn and Seed ) ceaseth not every day to tempt Mankind there●o , till they be overthrown by it . This I shall make to appear by the Example that follows ; bing a mat●er of undoubted Truth , and men●ioned by several Authors of great Credit and Estimation : as namely , Saint Hierome , Saint Bonaventure , and other Learned Divines ; who have attested the same by several ●eports .

It happened that a Young Gentleman was very much troubled with a continual Temptation of Carnal Concupiscence , relating to sundry Objects , by means of whom he was in danger to offend God . For several years he remained firm and constant in his Duty to God ; yet not without being extreamly troubled with the frequent encounters which he had with Satan ; and beginning in some manner to doubt of the issue , and whether he should not in fine be conquer'd through his assiduous Assaults . Being at a time in some great perplexity of mind upon this occasion the Devil appears to him in Humane Shape , and promises him he shoul● be instantly set free of all other Temptations and Perturbations whatsoever , if he would chuse to comm●● but any one of these Three followin● Sins ; to wit , Drunkenness , Wi●ful-murther , or Adultery . The po●● unfortunate Man , willing to be r●● once for all of so many troubleso●● Agitations of Mind , and tedious Contests , as he was daily subject to ; yield so far to Satans Suggestion , as to consider of the Proposition made him ; and as for Wilful Murther he apprehended it to be such a horrid Sin in Gods Sight , that he would not in any sort think of committing that Sin , but abhorr'd and detested it with all earnestness . The like Sentiments he had concerning Adultery , resolving rather to die than to transgress the Commandment of God , and do his Neighbour such wrong . But as for Drunkenness , seeing it to be the common Practice of so many , he took that to be but a Venial Sin , or an act of Humane Frailty , and so made no great Conscience of it , but struck up the Bargain with the Devil , and consented to be Drunk ; thinking that to be the least Sin . Time , and Place is appointed , the Devil and he fall to it stoutly , and in con●lusion the Poor Man is overcome with Drink , as the Devil would have it . But see the malice of Satan , and the mischief of Drunkenness ; The Man no sooner began to be a little elevated with Drink , but his mind was after the Woman of the House , to lust after her ; which Satan perceiving , and knowing he was now , by reason of his Drunkenness , in a condition unable to resist his Temptations ; plies him so , that he consents to commit Adultery with that Woman ; and being accidentally surpriz'd , and taken in the Fact by the Husband , to avoid the penalty of Law , which was likely to be inflicted upon him by the Husbands procurement ; he suddenly sets upo● him , and kills him in the same place . Thus by the event of this sad Example , you see how he that thought t● have chosen the least Sin , chose th● greatest ( so dangerous a thing it ●● to chuse any Sin , even the smallest and saw himself involved in the m●● heinous and execrable of Sins ; a● all this caused by the Sin of Dru●kenness .

Sect. 2. Drunkenness a dangerous storm to the Body .

Drunkenness may be well describ'd a most dangerous storm to the Body ; for as a Boat , or some small Vessel at Sea , in a storm , is tossed to and fro by the motion of the Waves , so is it with the Drunkard ; he is in like manner tossed to and fro by the force of his Drink : and this not more outwardly in Body , than inwardly in mind . His Body reels not more than his Braines ; as his Body staggers , so his mind is not steady , but continually agitated with various and contrary Phantasms , which draw him first to this vain , or sinful Object , then to that : which the Wise Solomon hath long since well observed , comparing him , for this ●eason , to a Man sleeping upon the Waves at Sea . Eris ( saith he , speak●ng unto , and instructing a Drun●ard ) sicut dormiens in medio mari , &c. Thou shalt be like to one that sleeps in the midst of the Sea , or as the Pilot of a Ship , who through slumber has lost his hold . The Holy Father Saint Chrysostom , extends himself more at large upon this Simile , comparing the Drunkard to a Ship at Sea , that is over-laden ; which in a Tempest is soon cast away . So ( saith he ) is the case of every one that is overcharged with Meat and Drink , that have taken in a greater lading of these things than Nature requires , or can well bear ; none are more subject to be cast away Body and Soul .

Most certain it is , that when a Ship is over-laden , especially when the Sea is tempestuous or stormy , that neither the Masters Care , nor Pilots Skill , nor the Help of all the People in the Ship , can save such ●● Ship from sinking , unless they unlade her . Such is the case of all the● that are surcharg'd with Drink , nothing can do them any good so lon● 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 descends from above , but that only whereof Saint James speaks ( Jac. 3. v. 15. ) which is Earthly , Sensual , and Devillish : and where that is , there is nothing but Inconstancy ( a perpetual Symptome of the Drunkards Disease ) and all perverse Doing .

Sect. 4. Drunkenness the wrack of Chastity .

Never was it otherwise to be seen , never was any Person , never was any People or Nation , infamed for the Sin of Drunkenness ; but the same was likewise ill spoken of for their unchast Luxury . The Holy Scripture joyns them commonly together , to wit , Drunkenness and Luxury ; so saith the Prophet O see ( Chap. 4. v. 11. ) Fornicatio , Vinum & Ebrietas auferunt cor . Fornication and Drunkenness take away the Heart from God . And so saith the Apostle Saint Paul ; Sicut in die honeste ambulemus . Let us walk honestly in the day , not in Riot and Drunkenness , not in Chambering and Wantonness . Oculi tui videbunt extraneas , &c. Thine eyes ( saith Solomon , applying his Speech to one overtaken with Wine ) shall look after Strange Women . This his Wisdom taught us ; and it is much to be feared that his Weakness and unhappy Failings at the end of his days , were a further proof of his Doctrine . For we read 3 Reg 11. v. 1. that he had Seven hundred Wives , ann Three hundred Concubines ( so many Women could not be entertain'd without much Wine ) & averterunt mulieres , cor ejus . His Women turn'd away his Heart , in his Old Age from serving God , to the worshiping of Idols ; Chamos the Idol of Moab , and Melcon the Abomination of the Ammonites . This great and sad Example of Humane Frailty ought to be ever before our Eyes , to put us in mind of what we ought to fear , in case we chuse rather to follow the Evil Example , than the good Counsel of this Great and Over-happy King ; Exodus 32. v. 6. is said of the Children of Israel ( being now fallen to Idolatry , and having made themselves a Golden Calf to Worship , instead of the True and Living God ) Sedit populus manducare & bibere ; & Surrexerunt ludere . The People sate down to Eat and Drink , and rose up to Play . Which Play in this place signifies according to the Sense and Opinion of Learned Expositors , not simple , or harmless sports , which People might use one with another without sin ; but a sinful Wantonness , and liberty of Luxurious Actings , which usually attended Idolatry , and were as certain Priviledges and Immunites granted to the Attendants of Idolatrous Service . They were unchaste Sports which the People gave themselves to , after they had fill'd their Bellies with Wine and good Cheer in honour of the accursed Idol ; which still shews how inconsistent the Vertue of Chastity is with the Vice of Intemperance .

Lot , the Nephew of Abraham , is another sad instance of this truth , who in his Drunkenness defiled himself with his two Daughters , committing a double crime of Incest , according as the holy Text relates it . Lot , after the destruction of Sodom , dwelling in a Cave of the Wilderness alone with his Daughters , they conspire together to have issue by their Father , and to that end find means to make him drunk ; Come ( say they , Genes. 19. 31 , 32 , 36. ) our Father is old , and there is not a man in the earth to come in to us after the manner of all the earth . Come , let us make our Father drink Wine , and we will lye with him , that we may preserve Seed of our Father . Which resolution being forthwith effected , the Text concludes , Thus were both the Daughters of Lo● with-child by their Father . The example of Noah comes nigh also to this : For though he were eve● by the testimony of God himsel● ( Genes. 7. v. 1. ) the only just an● righteous person then living in th● world , yet happening to be over come by Wine , he was found lyin● in such a manner , as Chastity woul● have blusht at ; those parts bein● uncovered

3. It causeth Vain-glory in Wicked Actions . 4. It causeth Filthiness and Vncleanness .

Sect. 1. The Excess of Meat and Drink causeth Immoderate Pleasure and Vanity .

IT cannot be denied but foolish and wanton Mirth , immoderate Laugh●er , and those other Sensual Vanities , which the World so much affects , ●ave their Source in us from several Causes , and are exercised upon se●eral Accounts , yet for the most ●art they proceed from the Excess of ●eat and Drink ; they are as it were ●● inseparable Adjunct , though not ●● essential Property of such Excess . ●hey may be found and observ'd ●●metimes where no such Excess is , ●t such Excess is never found with●●t them ; witness that of Exodus ●hap. 32. v. 6. ) where it is said of the Children of Israel , having newly made their Golden Calf , and being very Jolly and Mirthful upon that occasion ; Sedit yopulus manducare & bibere ( the people ( first ) sate down to Eat and Drink , and having Eaten and Drink their fill , then Surrexerunt ludere : They rose up to Play ; they were then in a Disposition fit for idle Mirth and vain Pleasure . They were then fit to Dance about the Golden Calf , which they had caused Aaron to make ; witness also all Feasts and Banquets that are made , where Wine and good Cheer being in Plenty ( and most commonly in Excess ) they seldomend but with Play an● vain Sport , Singing , Dancing , or th● like ; as we see in the great Feast whic● King Herode made , Principibus , & T●●bunis , & primis Galileae ; as Sain● Mark in his Gospel reports it ( Ch●● 6. 21. ) to his Lords , High Captains , an● Chiif States of Galile upon his Birth day ; the Feast ended with Danci● and Sport ; which ( as the Holy Gosp●● shews ) Filia Herodiadis introiit , &c. The Daughter of Herodias came in and danced , and in her Dancing so pleased Herod , that with a rash Oath he swore to give her whatsoever she would ask , though it were to the half of his Kingdom ; and she , according to her Mothers Instruction , desiring the Head of Saint John the Baptist , the King , though sad and troubled somewhat at her Request , would not displease her . So the Holy Man lost his Head to contenta Harlot ; and that was the end of a Riotous Feast .

Job that Good and Just Person , knew and well considered all this ; and therefore we read of him , that when his Sons and Daughters had Feasted and entertain'd one another with Wine and Good Cheer , as their Custom was ; their Good and Careful Father did constantly at the end of every such Feast , offer Sacrifice to God for them , and for the expiation of the Sins they might have cmomitted in their Feasting and Jollity . For so the Holy Text saith ( Job 1. 15. ) Consurgens diluculo offerebat holocausta pro singulis , &c. That he rose early and offered Burnt Offerings for every one of them ; Saying , My Children ( it may be ) have sinned and offended God in their Mirth . And thus he did continually : Endeavouring thereby to the utmost of his Power , that what by the Spirit of God , he pronounceth of the wicked in another place ( viz. Chap. 21. v. 12 , 13. ) might not be verified of his Children . Tenent Tympanum & Citharam , &c. They take the Timbrel and Harp , and rejoyce at the Sound of the Organ : They spend their days in Vanity , and in a moment go down to Hell . This sad and sorrowful conclusion of wanton and excessive Mirth , the paternal Care and pious Sollicitude of this good Father laboured to prevent ( as much as he could ) in those that were his ; and conformably hereto . Saint Gregory , speaking of the immoderate Pleasure and vain Sports that usually attend great Banquets and Feasting ; tells us , They end commonly in Voluptuousness ; and it stands with reason that so it should be : For the Body abounding , and as it were swimming in the delectation which proceeds from Meat and Drink ; both the Heart and Spirits easily concurre and helps towards that which is so agreeable to corrupt Nature , that is , to vain Recreation and foolish Mirth .

Sect. 2. The excess of Meat and Drink causeth undue multiplying of words , and dishonest discourse .

Who can doubt of this , who knows in any sort the fashion of the World , or the manners of Men ? Luxuriosa res , vinum ; tumultuosa , Ebrietas , saith the Wise Man , Prov. 20. 1. Wine causes luxury , drunkenness , tumult , and contention : And in another place it is said , Cui , vae ? &c. who hath woe ? who hath sorrow ? who hath contention and babling ? Nonne his , qui commorantur in vino , & student calicibus epotandis . Do not all these ( and more ) happen to those that tarry long at the Wine , that make it their Midnights work to take off their Cups ? none doubts it , none can be ignorant , what quarrels and quarrelsome brawlings happen to this sort of men : And 't is the same in respect of Ribauldry , and dishonest discourse ; for the Drunkards talk is never chast when he falls upon that subject , or that the least occasion be given him to utter his mind . Oculi tui videbunt extraneas , &c. Prov. 23. 33. Your eyes ( O ye Drunkards ) will look after strange women , and your hearts will ( then ) utter strange and perverse things . Out of the abundance of your silthy hearts your unchast tongues will then speak . What shall I say of censorious speech , detracting speech , slanderous speech , rash judgments ? are they any where more frequent , more vehement , more bitter , than in the Drunkards mouth ? Even the meanest , when they are in their drink , will not spare to speak their minds , and censure the best ; and they that have nothing , not ( perhaps ) a good shirt to their backs , or meat to put in their mouths , will talk in their Cups , as if they had all things at command . Pardon the expression , I pray , if it seems homely ; I had it from S. Ambrose , and have mention'd it already above .

All which excesses of vain and wicked words , proceed from the excess of Wine and strong drink : That 's it which distempers their brains , and puts them so out of order , that they speak at random , without sense , or any due consideration of what they speak ; not knowing nor remembring many times what they have said or done the next day : And most true it is , what the Scripture mentions to this purpose , 3 Esdr. Ch. 3. v. 18 , &c. Vinum praevalet omnibus hominibus , qui bibunt illud , &c. Wine prevaileth over all men that drink the same : It seduces the minds of all men without exception , of the King as well as the Orphan , of the Bond , and of the Free : it seduces the mind of the Rich , as well as the Poor : It remembreth no duty to God , nor to the King , nor to the Magistrate : It makes a man speak all things by Talents ( that is , magnificently and boastingly : ) It regards neither Friendship nor Kindred ; it puts all Love , all Civilities , all Obligations out of remembrance ; and so long as one remains in that stupid condition , he is sensible of no extravagances , how many soever he commits ; nor remembers when he is sober what he hath done , or said in his drink .

Sect. 3. The excess of Meat and Drink causeth men to take vain-glory in their wicked actions .

No marvel it should be so : For first , men are naturally apt to boast and speak highly and vauntingly of themselves , oft-times much beyond the line of Truth and Modesty , even when they are sober : Who can expect less of them when they are drunk ? and being , for the most part , such kind of people as have little or nothing of good in them , who can wonder they should glory in that which is ill ? Let them alone , they boast but of their own ; the vice , the sin , the naughtiness which is in their wicked hearts , overflows at their mouth ; it must have a vent first or last , and a drunken fit is only a time when it comes forth with most ease . Where there is excess of Wine , saith S. Chrysostom , there the Devil reigns ; whose Kingdom consists in filthy and lewd talk , dishonest Songs , wanton and unchast actions . We read of a rich Glutton in the Gospel ( Luc. 16. v. 19. ) Qui induebatur purpura & bysso , & ●pulabatur quotidie splendide , &c. Who was cloathed in Purple and fine Linnen , and feasted it sumptuously every day ; and though , in the Parable , there be nothing expresly mentioned of his sin , save only his luxury and hard-heartedness toward the poor ; yet by the punishment which for his sins he met with in Hell , it is the pious and not improbable conjecture of some , that he was a great Offender in that kind of sin whereof we now speak ; namely , of boasting , and glorying in his wickedness , through the excess of his felicity , and intemperate pampeting of himself with meat and drink . For we find him extreamly tormented in his Tongue ; insomuch that he beg'd earnestly of Abraham for a drop of cold water to cool the burning heat of it , v. 24. and it is a Rule which Divine Justice oft-times observes , Vt per quae peccat quis , per ea puniatur , in those things , and by those things wherewith we offend , we find our punishment , Sap. 11. v. 17.

Yea , such is the unhappiness of man , that partly through the force of Wine and strong drink ( which distempers their brains , and perverts their minds so , that they consider not what they do ) and partly through that spirit of satanical emulation that is amongst them , envying one another even in doing ill , and striving who shall do worst : it is a known thing , and frequently observed of this sort of people , that in their Drink-revellings they will boast of much more wickedness than ever they committed indeed ; only that they may not seem to be out-gone by others in this part of Devillish Gallantry , that is , in contemning God , and transgressing his holy Commandements : Meerly that they may not seem to come behind others in the practice of ill , they will be-ly their own Conscience , and profess themselves more guilty than they are ; not for want of will , you may justly think , but for want of opportunity , and ability perhaps , to effect that which they had will , and bad inclination enough to have done : And it being so , that he is most applauded that can speak the greatest evil of himself , it makes this mad Crew ambitious to be thought superlatively wicked ; and to fear nothing more , than to be counted Sneaks , and poor-spirited Fellows , not worthy of the name of Hectors , by this Brotherhood of Hell .

Neither is it any new thing . Thus it hath been of old : The good Father S. Augustin , in his Books of Confessions , doth no less than report and confess this fault to have been his own before his Conversion . He humbly acknowledges of himself , that hearing his Companions boast of their wicked exploits , and seeing that they rendred themselves more glorious in the opinion of their Fellows , by how much they could speak beastly and dishonestly of themselves ; and being perpetually amongst them , he could not forbear doing as the rest did , not for any appetite which he had to the thing whereof he boasted , but meerly for the complacency which he took in being applauded for the same by his Companions , who gave credit to what he ( feignedly and falsly ) spake of himself . I was fain ( saith he ) to counterfeit the evil which I had not , and to seem as if I had done it ; I durst not be thought innocent , for fear of being disesteemed and rejected for a worthless Fellow . I was loath to be thought sober , chast , or continent , least chastity and sobriety should make me condemned by them , and the world .

Thus doth this good Father make publick and penitent confession of himself in this , and some other kinds of sin , which his Youth and ill Company , through intemperance , had made him , for some time while he was young , subject unto . Oh that his good example could be followed ! Oh that we could be perswaded to break off this devillish custom of boasting , and glorying in sin , and that there might be no such people found among us as S. Jude speaks of , feeding themselves without fear , no such sports in our feasts , no such raging waves , foaming out their own shame ! That we would dread the Judgment that is threatned to such , quibus procella tenebrarum servata est in aeternum . Woe unto them walkers in the way of perdition , walkers after their own lusts ; to whom the blackness of darkness , and the Hell of misery is reserved for ever , Jude 11 , 12 , 13 , 16.

Sect. 4. The excess of Meat and Drink causeth filthiness and uncleanness .

There is a double or twofold kind of filthiness here to be taken notice of , The one , which is only sordid , and offensive to the eye of the Body : The other is sinful , and offensive to the eye of the Soul , when she judges right , and ( which is more ) to the Eyes of God . They both attend drunkenness , or the excess of meat and drink , when it is immoderate . The Drunkard shews himself a filthy Beast , in respect of this first kind of uncleanness , viz. that of the Body ; witness their frequent vomitings , spewings , and castings out of that which they had intemperately taken in : For when their Stomachs , those devouring Sepulchres , those Bellies of Harpies , which raven all by gluttony and excessive drinking , have been in the day-time overcharg'd with all sorts of luscious meat and strong liquors , it seldom happens but in the night they discharge themselves by shameful vomiting and spewing .

Thus it was with the people of the Jews : The Prophet Isaias complains of it in these terms ( Isa. 28. 7. ) Omnes prae Vino erraverunt , &c. All have erred through Wine ( saith he ) and through strong drink all are out of the way . — All Tables are so filled of vomit and filthiness , that there is no place clean . Is it not a deplorable thing to see Christians at this day behave themselves worse than the bruit beasts , they know when they have enough : the bruit beasts neither eat nor drink till they vomit all up again : they eat and drink till Nature is satisfied ; and when they have arrived to that point , all the art , and all the means you can use , shall not make them go further , till hunger and thirst prompts them : Only Man , only unhappy and unwise man , eats and drinks to such excess , as he is forced ( to his shame , were he not past all shame ) to cast up his so unduly and indiscreetly receiv'd sustenance . Of all the Creatures that God hath made , Man only will drink to vomit , and vomit ( O strange ! O devillish distemper ! ) to drink again ; as to my knowledge is true .

Secondly , there is the filthiness and uncleanness of sin going along with drunkenness , filthy and unchast thoughts , filthy and unclean desires , filthy and unclean phantasies and imaginations of things , filthy and unclean designs , projects , purposes , filthy and unclean speech , discourse ; songs , filthy and unclean actions , fornication , adultery , incest , pollution : All these filthinesses and uncleannesses attend the Drunkard , and are the constant relicks and remains , as it were , of his Feasts . So that S. Chrysostom doth here again rightly pronounce , Ebrietas scortationis mater ; Drunkenness ( saith he ) is the Mother of Whoredom ; all filthy and lewd concupiscence proceeds from it : And again , Nothing ( saith he ) is more pernicious than gluttony , nothing more ignominious than to exceed in drink , nothing more detestable than both , as dulling the spirit , and blinding the understanding , not permitting those who are addicted to them , to foresee and beware any thing that is hurtful to their soul or body ; but subjecting them to a slothful idleness , both spiritual and corporal . For which cause , in the Gospel of S. Luke , Christ our Saviour admonisheth us in these words ( Luc. 21. v. 34. ) Attendite vobis , ne forte graventur corda vestra in crapula & ebrietate , &c. Take heed , and look well to your selves , least perhaps your hearts be overcharged with surfeiting and drunkenness , &c. and so that day ( meaning the day of Judgment ) come upon you unawares . He that is so overcharg'd can think of nothing that is good , either for himself , or others : he has lost the use of his understanding , together with that of his limbs : his head , hands and feet failing him , he falls , and ( without help ) there lies in his filthiness , to his deserved shame and confusion .

SECTION VI. Excess in Meat and Drink the cause of several other inconveniencies and miseries . SECT. 1. It causeth a voluntary madness . 2. It causeth Men to be worse than Beasts . 3. It causeth want of necessary provisions . 4. A sad ezample upon that account . 5. Remedies against Gluttony and Drunkenness . 6. Reflexion upon the foregoing matter .

Sect. 1. Drunkenness causeth a voluntary madness .

IT stands with all reason , that if we call them Wise Men , who in their infirmities ( whether of Body or Soul ) help themselves , and procure the best and speediest remedies they can for their disease , to that end taking the advice of the ablest Physicians and Doctors for their corporal Maladies , and following the good counsel of their spiritual Directors , for the health of their Souls : So on the contrary , we may justly call and account them fools , or mad people , who being in health , and good disposition of body , will unadvisedly run into those extravagancies and excesses , as will infallibly bring great disorder and harm both to Body and Soul if they stop not in time , and that the mischief be not prevented by better resolutions : Such for the most part are those that haunt Taverns and Alehouses ; to their great prejudice they expose themselves to all the perils and dangers that usually attend those places , which are not few , nor of small importance . Besides , if we call those Naturals who want the use of reason ( be it by birth , by sickness , or by any other accident ) with how much more reason may we stile them so , that wilfully and of their own accord will lose their Senses , will deprive themselves of the use of Reason , Understanding , Memory ; that will voluntarily disable their bodily limbs , and render them useless and unserviceable ; as namely , their hands , feet , &c. Can we think such worthy of the name of Reasonable Men ? yet all this do the Drunkards . They ( for a time ) disable themselves both as to body and mind ; they ( for a time ) deprive themselves of Reason , Understanding , Memory , Senses ; they ( for a time ) unman themselves , and become meer Beasts in the shape of men : So that it may seem a Solicism , even to call them Naturals . They deserve not so good a name , doing things so contrary unto , and beneath the Dignity of Humane Nature .

And well it were for them , if the want and loss ( for a time ) of their Understanding , Reason and Senses , their being so justly rank'd and compar'd to Beasts , with the other corporal prejudices which they suffer for a time , could satisfie for their folly , and redeem them from further harm ; But alas ! it will not . The Drunkard is not more odious in the sight of man , than he is in the sight of God , when he lies like a Beast in his drunkenness , vomiting and spewing ; when he can neither stand nor go , he is not more despised by men , than he is by Angels , Saints , and all the Celestial Court of Heaven : And a wise custom it was of the Lacedemonians , who ( as 't is reported of them ) would often shew to their Children drunken men , in their fits of drunkenness , to the end they might learn betimes to hate and abhor that wicked sin : For , without doubt , there 's nothing more apt to make drunkenness abhorr'd and detested , than to observe the filthy and beastly behaviour , both in word and deed , of those whose Brains are distemper'd , and their Stomachs overcharg'd with excess of Wine .

Sect. 2. Drunkenness makes Men worse than bruit Beasts .

According to our Seraphical Doctor , S. Bonaventure , Drunkards are more senseless and unreasonable than bruit Beasts ; because Bruits do all things according to kind , and as their Nature requires ; whereas Drunkards do all things contrary to , and otherwise then their Nature requires of them ; and the Opinion of that Saint is fully confirm'd by Saint Peter ( 2 Pet. 2. 13 , 14 , &c. ) where speaking of the Sodomites ( who were People given to this and all other kinds of lewd Intemperance ) calls them , Irrationabilia pecora , unreasonable , Bruit Beasts , made to be taken and destroyed ; walking after the Flesh in the Lust of Vncleanness ; and making a further description of them , he saith , they count it pleasure ( or sport ) to riot in the day time , and sport themselves with their own mis-doings , while they Feast it ; having Eyes full of Adultry , and that cannot cease from Sin , alluring unstable Souls ; having their hearts exercised with covetous Practices ; Children of Malediction ; leaving the right way , they follow the way of Balaam the Son of Bosor , who loved the reward of Iniquity . But received a ch●ck for his Madness : the dumb Beast under the Yoke , speaking with Mans Voice , and forbidding the Madness of the Prophet . Thus largely doth the Apostle by the Spirit of God descant upon the wickedness of intemperate lewd People ; shewing thereby how much worse they are , by reason of their Vices , than the Beasts of the Field .

They are in another respect also worse . The Brute Beasts have a sense and tenderness , at least for those ef their own kind , and be moved , if not to help them , yet to shew a compassion , or fellow-sufferance with them . Gluttons and Drunkards have no such sense or feeling , for those of their kind . They are wholly insensible of the wants and miseries of their poor Neighbour . Dives his Dogs had more Humanity towards poor Lazarus , than their Master . His Cruelty shut the poor Beggar out of Doors ; but the Dogs came and licked his Sores , Luc. 16. 21. The Prophet Amos makes the same Observation or Complaint of the Drunkards in his time ; namely , How hard-hearted they were , and incompassionate towards such as needed compassion ; spending largely and superfluously upon themselves , but finding nothing to bestow upon the Poor . They drink Wine in Bowls ( saith the Prophet ) they annoint themselves with the best Ointments ; but Super contritione Joseph ; for the Afflictions of Joseph they have no sense , no compassion ; Wine and Drunkenness take away their Heart from being acquainted with any such Thoughts : and as Beasts in their Eating and Drinking , follow meerly their Appetite without Discretion or Consideration of any thing else , so do Drunkards and Gluttons ; they regard neither time nor season , if their Appetite invites , nor manner , nor measure , so long as it pleases their Palate ; it shall down , as long they are able to Swallow ; never asking the question whether it be necessary or no , but seeking only to fulfil their greedy Appetites with all the variety and superfluity of delicious Meats and Strong-drinks they can procure . Seneca stiles such as these Abdomini Servientes ( Belly Slaves ) and puts them in the rank of Beasts for that reason , rejecting them from the society of Men , as being unworthy of that Name ; and truly much less worthy of the name of Christians .

Sect. 3. Drunkenness causeth the want of necessary Provisions .

This Subject will not be very hard to be made appear , since we see it almost by daily Experience , that Riot and Drunkenness consumes the Estates of all ; it impoverishes the Gentry , it wastes the Stock and Riches of the Merchant , and brings to want many Able Persons , as well in City as Country ; and to absolute misery such as are of themselves Poor , and have nothing but honest industry and frugality to maintain them ; for of such the saying of Solomon appears to be most true ; Ecclus. 19. 1. Operarius ebriosus non locupletabitur . A Workman who is a Drunkard shall not be Rich. It is needless to bring Arguments to verifie this Matter , and to prove it by Examples seems less necessary ; since the pressing wants and needy Condition of so many known Drunkards , and Ale-house-haunters , as are in all Cities , and Towns of Note , may sufficiently satisfie us of the Truth hereof : And though these Pot-companions should flatly deny this , viz. that their Poverty proceeds from their Drunkenness , and mis-spending their Time and Money in Ale-houses , and should attribute the same to Sickness , the Wars , Fire , Water , or other Accidents ; yet the daily Clamours , Lamentations , and sorrowful Outcries of their unfortunate Wives and Children will manifestly convince the contrary ; and shew that their poverty proceds only from their excessive Drinking , Idleness , and ill expence of their Money upon such occasions . For of such People is verified that of the Prophet Aggeus , ( Chap. 1. 6. ) Mercedes congregant , & mittunt eas in sacculum pertusum . They gather wages , but put their Money into a broken Bag. These Mechanique Drunkards ( if you will observe ) oft-times for the whole Week , or on Working-days , are industrious and ply their Business ; but when Sunday or an Holy-day comes , all , or most of what they have , is seen to be put into a broken Bag : They spend it idlely , their unsatiable Appetite of Drinking devours so much of it , that their poor Families ( Wife and Children ) live in perpetual need , wanting necessaries , and are forced very often , by extream necessity to sell , or pawn the Cloaths off their Backs , to supply their urgent occasions , and not seldom ( such is their unhappy condition ) to take unlawful courses .

Sect. 4. A sad Example upon that Account .

Father John Benedict , a very Learned Divine of the Seraphical Order of Saint Francis , verifieth what we have said above , by a lamentable Example that happened in his days : A certain Person ( saith he ) given to Drunkenness , had consumed and wasted all that he had with excessive Drinking ; and being through Poverty forced to live by his Labour and Industry , he would take mor● p●ins and care to get Money to Drink , than to provide Maintenance for his Wife and Children ; so that they starv'd at home for want of Victuals , whilst he lay drinking at the Ale-house . Vrgent necessity at length overcomes the patience of the desolate Wife ; who having used all the means possible at home and in private , to perswade her Husband to better courses , and to with-draw from his idle and extravagant Expences ; and not being able to prevail with him , she went one day to the Ale-house , where she knew he was Drinking , and there openly declar'd the woful necessitous Condition that she and her poor Children were in , being in likely-hood to perish for Hunger ; with all entreating her Husband by all Love , with Tears , and by all means possible , perswadeing him to take compassion of his poor Children and Family , ready to starve for want of Bread : But this wicked wretch , instead of giving ear to her Complaints and Perswasions , and instead of following her Counsel , falls into Rage and Passion thereupon , and most inhumanely beats her ; insomuch that for a while she was left for dead .

But at length the poor Woman with much ado gets up , and going homewards , two of her Children came to meet her , crying for Victuals , and pulling her on either side by the Clothes , Saying to her , Da panem Mater ; fame perimus . Mother give us some Bread , we are ready to die for Hunger ; it is two days past since we eat any think . To which lamentable cry of her Children , the poor Mother replies , Ha , my poor Babes , what remedy ! from whence should I procure you Bread ! your Father spends faster than we can get ! what shall we do ! 'T is better to die once than to languish a long time , and to perish at last for Hunger , as we do : We had better by one short Death redeem a thousand lingring Deaths ? Having uttered this doleful Speech , and become half out of her Wits , in a desperate manner she takes a Knife and cuts the Throat of her Children : which done , and intending to prosecute the same Bloody Resolution towards her Husband , she expects his coming home , which according to his custom was about Midnight : The Man deep in Drink , takes notice of nothing , but goes to Bed ; little dreaming what was to follow . The unfortunate Woman waited not long before she found him fast asleep ; whereupon , taking the Knife with which she had kill'd her two Children , she cuts his Throat with the same ; saying , Die thou wretch , thy wicked Life hath procured thy ruin and mine , and the ruin of thy Children .

The Murther was no sooner done but discovered , and the Woman being apprehended and brought before the Justice , she openly declared the Fact , and was condemned to die for it ; which she did not much refuse : but contrariwise went couragiously , and most willingly to the place of Execution , where , having given warning to all bad Husbands , how they spend their Money ( which should be for the just Maintenance of their Wife and Children ) in base Ale-houses , with the loss of their Souls ; she was Executed and suffered Death .

Sect. 5. Remedies against Gluttony and Drunkenness .

Seeing that for the most part both the Soul and Bodies of Christians are through intemperance and immoderate Eating and Drinking , so ulcerated and corrupted , that many of them do not only languish and pine away under manifold Diseases , but utterly Perish , through want of the true and proper Balsam , which might heal their putrified Sores ; I shall here willingly bestow my slender Skill to declare unto them the Vertue and Property of several Ointments , which in order to this effect , viz. of Curing Souls , I observe to be approv'd and recommended ( generally speaking ) by all Learned Divines ; so that if Patients will be pleas'd but to make tryal and use them , and be careful to apply them to their Languishing Infirmities , in such manner as they shall be prescribed ; I dare promise them a pefect Cure of all their Maladies .

The First Antidote against Gluttony and Drunkenness , is that which both Scripture and Ancient Fathers mention ; to wit , Sobriety and Abstinence : As for Scripture , the Wise Solomon saith , Ecclus. 31. 32. Aqua Vita hominibus , Vinum in sobrietate , &c. Sobriety in Drink makes a Mans Life happy , or to pass on in an even and equal State , unmolested either with Grief or Anxiety ; whereas , on the contrary , according to the same Wise Man , when 't is Drunk to Excess ; it is Amaritudo animae ; Bitter , or Bitterness to the Soul : It provokes Wrath and Anger , and causes many Inconveniences and Harms , both to Soul and Body . As for the Fathers , Saint Prosper , not without cause , gives a high Commendation of Sobriety ; Saying , It is of such force , as to change the Mind and Spirit of Man from Evil to Good , and to make him Temperate and Abstemious ; who was before Intemperate , and would observe no mean ; and to love a spare Diet , who before was a Glutton and Slave to his Belly : It makes him Honest , Chaste , Serious , Bashful , and Modest , who before was given to all Dishonesty and Lewdness ; Unchaste , Foolish and Shameless both in his Words and Actions ; and that when Sobriety and Abstinence do together take possession of a Soul , and reside in her , they bridle all Excess of Eating and Drinking , they repress Sensuality and Carnal Lust , they put and keep in good Order , all the motions and dispositions of the Mind ; multiplying Good and Holy Thoughts , Desires , Affections , and extinguishing the contrary . Sobriety Chastizes and Corrects all Vices , or Ill-habits of the Mind ; helps all Imperfections , rectifies all Disorder and Confusion , that happens in Mans 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 ( a●one ) do good to the Languishing ●tate of our Soul . Therefore if you will have perfect Cure of both , that ●s , of your Spiritual as well as Cor●oral Distempers , and receive the ●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 ●hese words , Declina a malo , & ●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 ●a large and general sense , all Con●upiscenses . or inordinate Desires , whatsoever , may be stiled Carnal or Sensual , as being the Motions and Inclinations of Corrupt Nature , and deprived Sense ; according to which Saint Paul reckons Idolatry ; Witchcraft , Hatred , Murther , Envying , &c. among the Works and Sins of the Flesh , no less than Adultery and Fornication . So that in this sense every Voluptuous Man , as the Drunkard and Glutton , and every one that takes pleasure in sin , may be said to be a Carnal or Sensual Man , and that Carnal Concupiscence reigns in him ; and according to Plutarch , and such Authors , he is put into the Rank of Sensual and Voluptuous Persons , not who haunts Brothel-houses , or defiles his Neighbours Wife ; but he that is sluggish in weighty Matters , that neglects the good of the Common-wealth , when his place requires him to attend it , that omits to perform the Offic● of a good Parent , or good Friend ▪ when there is just occasion to shew himself such . But we take Carnal Concupiscences here in the strictest sense , as signifying that particular sort of Concupiscence , or Fleshly Lust , which tends unto , and is exercised in the unlawful Conjunction of Man and Woman ; to wit , in Adultery , Fornication , Incest , &c. or in some other Actions of Affinity and like Nature with these . This is of all kinds of Voluptuous and Carnal Concupiscence , the most Unclean , the most Filthy , the most Vile , and most Pernicious ; being stiled , even by the very Heathen ( Philosophers and others ) a Furious and Raging Passion , which corrupts ●he Senses of Men , and like a Burn●ng Flame , wastes and consumes ( more or less ) all Mankind .

Hippocrates , according to the Relation of Peter de la Primauday , Master of the French Academy , as●erts that Carnal Copulation hath a ●ery great Affinity and participates ●ot a little in Nature with the Disease called Epilepsie , or in the Common English Expression , the Falling-Sickness : and according to the same Author , together with divers other Physicians , there is nothing held more certain in Physick , than that the immoderate use of Venerous Pleasure , spoiles the Natural Beauty , defiles the Body , causing it to Stink and Corrupt , dries up the Natural Moisture overmuch ( which is the Foundation of Life ) makes the Face Pale , Wan , and to look Yellow , weakens the Limbs and Joynts ; ingendreth the Sciatica , Gouts , Collick , Griefs and Pains of the Stomach , Passions Lipothymical ; as Swoonings , Faintings , Giddiness of the Head , Dimness of the Sight , and ( that which is worst of all ) the Leprosie of the Pox : it shortens Life , and impairs both the Mind , Understanding and Memory very much , finally , according to the Prophet Osee Chap. 4. v. 11. it takes away the Heart from God , and from all Good . Fornicatio , Vinum , & Ebrietas auferunt cor .

What can be more said to make a Vice odious , to all that regard God , or themselves , or that desire to enjoy Health of Soul or Body ! How detestable therefore ought it to be unto us ! How should we hate and abhor all Adulteries , Fornications , Incests , and all other Violations of Chastity ; which ought not to be so much as named amongst Christians : according to that Commandment of the Apostle . Ephes. 5. v. 3. Fornicatio autem & omnis immunditia , &c. But Fornication and all Vncleanness , let it not be once named among you — as becometh Saints — knowing that no Whore-monger , nor Vnclean Person , hath any Inberitance in the Kingdom of God . What Curses are there threatned by God against this foul Sin ! Search the Scripture , and it will tell you . Under the Law of Moses , it was Death ; Deut. 22. 21. The Prophets proclaim all manner of Judgments against it ; witness that alone of the Prophet Hieremy , speaking in the Person of God , against those high-handed sinners , who assembled themselves by Troops in Harlots Houses , and were like Fed-Horses , every one after his Neighbours Wife : Shall I not visit for such things as these , saith he , and shall not my Soul be avenged on such a People as this ; Jer. 5. 7 , 8 , 9. Doubtless he will be avenged ; and so the Apostle assures us , saying , Heb. 13. 4. Honorabile connubium in omnibus , &c. Marriage is Honourable with all , and the Bed that is Vndefiled ; But Whoremongers and Adulterers God will Judge . God himself will be their Judge , first or last ; let them look to it ; if they escape Temporal Punishment , he hath the Flames of an Eternal Fire ready for them , which they shall never escape . It was this Sin that brought Fire and Brimstone from Heaven upon the Cities of Sodom and Gomorrah , Gen. 19. 13. It was this Sin that brought a Plague upon the People of Israel in the Wilderness , whereby Twenty four thousand of them , and more , were in an instant ( as it were ) swept away ( 1 Cor. 10. 8. ) and the Wrath of God was so incensed against them , that had it not been for the Holy Zeal and Prayer of Phineas , the Son of Aaron the High Priest , he had destroyed them utterly ; as we may read , Numb. 25.

How hurtful and dangerous a thing then is it , to suffer these Carnal and Fleshly Appetites to reign in us ; considering how vehemently they draw us to the Practice of those things which bring Destruction upon Body and Soul . From this vile sin it comes , that Men abuse themselves so much beneath the Dignity of their Sex , as to submit both their Bodies and Souls to the unconstant will and lawless desires of a dishonest Woman : which we see by too frequent and sad Experience , in many Persons , who forgetting at once both Conscience and Honour , are so bewitched with the inveiglements of some lewd Women , ( their Whore or Concubine ) that if she commands , or desires it , they are ready to hazard all that they can hazard , Life , Liberty , Reputation , &c. to give her content : yea , so far are they oft-times transported with this damnable , wicked , blind , desperate passion , that in fine they make themselves an Example to a whole Kingdom or Country , upon an open Scaffold ; and yet this is called Love . These lewd and wicked people cover their vile and unlawful affections with the holy name of Love ; which where it is rightly such , is always grounded upon Vertue , and is the Cement , not of lustful and wanton amorousness , but of loyal and honest-amity and friendship . The love of Carnal Concupiscence is not true love , but lust , an unlawful passion or affection , grounded upon the apprehension of some pleasing ( but false ) good , which will in the end be found a most real and pernicious evil ; from which God deliver us .

Sect. 2. Carnal Concupiscence infecteth the whole World .

By what hath been said above , you will have learnt , in a general way , how that Carnal Concupiscence , when 't is immoderately and unlawfully yielded unto , causeth much harm , and many Diseases both of Body and Soul to Mankind : Our endeavour is next to be , by declaring some particularities , to make this truth further to appear ; namely , that the World at present is , and hath ever been , from time to time through all Ages , generally infected , corrupted , and poyson'd , as it were , with this contagious Vice . According to the Seraphical Doctor , S. Bonaventure , in the first beginnings of the World , this disease prevailed so much upon men , and caused so great 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 Plea●ure , generally speaking , but more ●specially the pleasure of the Flesh ●or Carnal Concupiscence ) is a thing which darkens the light of the Soul , ●ot letting her see or perceive the ●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 , o● Carnal Concupiscence doth . Shal● 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 & ●ibidinosae voluptatis inordinatus ap●etitus . Carnal Concupiscence is no●hing else but an inordinate appe●ite , and desire of Venereous or lust●ul pleasure : which kind of plea●ure , though it tickles and affects the ●enses much for the present , yet most commonly it leaves behind it ●ather matter of repentance and re●orse , than of remembring again ●ith delight . For how many un●appy Souls ( Men and Women ) have ●y means of this vile pleasure , un●awfully and immoderately pursued , ●allen into great inconveniencies , con●racting grievous and loathsom dis●ases , and ruining themselves both ●oul and Body ? What prejudice hath ● not done to mens Estate ? What ●orrows ( I speak here onely in a ●orldly sense ) what affliction and ●isturbance of mind hath it not cau●ed ? yea , what sottishness , what loss ●f wonted wisdom and sound judg●ent have not proceeded from it ? How hath it efferated some , and made them insolent , fierce , froward ! How hath it cowardiz'd , dejected , and dispirited others ! Add hereunto the infamy and shame which this Vice is perpetually ( in a manner ) attended withal , and the spot and stasn which it leaves upon all such persons as are given to it , rendring them unsavoury and despicable , not only in the sight of God , Angels , and Saints , but even of men : Insomuch that what the Author of Ecclesiasticus , by way of Apostrophe speaketh of Solomon ( Chap. 47. v. 21. ) may be rightly applied to all that follow Solomon in this kind of sin . Inclinasli femora tua mulieribus , &c ▪ Thou didst bow thy loyns unto Women , by thy Body thou wast brough● into subjection : Thou hast made ● blot in thy glory ; Thou hast staine● and polluted thy Seed , and brough● wrath upon them . So it is Sinners so it is . By this filthy Vice that yo● give your selves unto , you do no● only offend God , but you stain your Honour , you bring a blot upon your Name , upon your Reputation , your Honour , your Conscience , and a shameful , disgraceful blot upon your selves . The Covetous Man by his Sin gets Money ; he sells his Soul to the Devil for something that is va●uable ; but you Fornicators and Adulterers , you get nothing but shame . Turpitudinem & ignominiam congre●ant sibi , Prov. 6. 32. Dishonour and ●eproach you heap to your selves , but ●othing else ; and such a reproach , ●s ( without your exemplary Pe●ance for it ) shall never be wiped ●way , and those your lewd Para●ours , Companions in your sin , your ●hores and Concubines , must look ●o find it one day verified upon them , ●hat the Wise Man threatens . Om●is mulier , quae est Fornicaria , quasi ●ercus in via , conculcabitur : They ●●all be trodden upon as dung in the ●reets .

Sect. 4. Carnal Concupiscence includeth several other sins .

That Carnal Concupiscence is a most horrid and detestable sin , I suppose may sufficiently appear by what has been said . If you ask me now what are the kinds of it , or how many ways this sin may be committed I answer , in the first place , two manner of ways , that is to say , in affection or action . Concupiscence i● Affection , are those inward and impure desires of the Heart ( which i● feels and fostereth oft-times to much ) to commit Fornication , Adultery , or any like sin , but for wan● of opportunity , or by the mercy o● God restraining the ill mind of th● sinner , it goes no further . Concupiscence in act is , when the dishone desires of the heart are actually fu●filled , or when the unlawful action● of Adultery , Fornication , Unclea●ness , &c. are actually perpetrate done ; of which there are many kinds ( not necessary to be here mentioned ) but the chief and more general , are Fornication , Adultery , Incest , Uncleanness , or Pollution , &c. All which are by Almighty God strictly forbidden in those two Precepts of the Law delivered unto Moses upon Mount Sinai , viz. Non ●naehaberis , non concupisces uxorem proximi tui , Exod. 20. v. 14 , 17. Thou shalt not commit Adultery ; Thou shalt not covet thy Neighbours Wife , &c. Under these two Precepts are included all Carnal Concupiscences whatsoever , or howsoever committed , whether by thoughts , words , or deeds . And for the greater ter●our of Transgressors , they are again Deut. 27. 20. ) together with divers other Laws confirmed under a Curse , which the People are commanded ●y God to pronounce against them●elves , in case they did not observe ●nd keep them . Maledictus sit , &c. Cursed be he that sleeps ( or heth ) with his Neighbours Wife , or any of his near Relations , there specified : And all the people shall say , Amen . If you desire more particularly to see the several kinds of Incestuous Concupiscences , read the eighteenth Chapter of Leviticus , from the beginning to the end : in which Chapter , after the Enumeration of those several degrees of Consanguinity , which render Marriage unlawful , there is at last a strict Charge and Prohibition given , not to have unlawful access to any Woman whatsoever , in these words , Ad muliere● ne accedas , Thou shalt not aproach to any Woman , to reveal her Turpitude ; that is , to commit any unlawful and unchaste action with her such as are immodest , wanton , an lascivious Kisses ; all unchast Touches , all lewd , filthy , and unclea● behaviour by word or deed ; and i● fine , all manner of perswasion or i●ticement , tending to Carnal Concupiscence : none of all which action are to be done , or used towards any Woman whatsoever , by any Man whatsoever , under pain of High Treason against Divine Majesty , and incurring both Temporal and Eternal Judgments . And for that reason also God gives us special warning , in the same place , saying , Custodite legitima mea , &c. See that you keep all my Statutes and Ordinances , and do not any of these abominations : For all these execrable things have the Inhabitants of the Land done before you . Beware therefore , least in the like manner the Wrath of God fall upon you , as it hath fallen upon them . Be ye not deceived ; but know for certain , that every Soul that shall do any of these abominations , shall perish from the midst of the People .

Sect. 5. Malediction upon the Transgressors .

The better to avoid the sin of Carnal Concupiscence , and to banish it utterly from the Society of Christians , the Evangelists take much pains , not only in giving good counsel , good admonitions and instructions to that end , but also in denouncing Judgments in Christs Name against Offenders , and declaring the Curses and Maledictions which will certainly follow , and fasten upon all such as shall be found tainted in Heart with the filthiness of Carnal Lusts , yea , though outwardly before men they appear never so Chaste : For such Hypocrites there are in the World , unto whom our Saviour , Mat. 23. 25. denounceth woe , saying , Vae Vobis , &c. Woe unto you ( Scribes , Pharisees , Hypocrites ) because you make clean the out-side of the Cup , and the Platter , ( that is , of your Exteriour you are very careful ) but inwardly ( in your hearts ) you are full of all uncleanness . Thou blind Pharisee , make clean first the inside of the cup ( your hearts ) that your out-side may be clean also ; that is , that your outward conversation and actions may be right before God . And again he saith to them , upon the same account ( v. 27. ) Vae Vobis , &c. Woe unto you ( Hypocrites : ) for you are like whited Sepulchres , which outwardly appear unto men beautiful , but inwardly ( or within ) are full of dead mens bones , and all uncleanness : So ye also appear outwardly to men chaste , just , and upright , but within you are full of Hypocrisie , and all Iniquity , to wit , Lust , Carnal Concupiscence , and the like .

Where yet ( by the way ) I would have you observe , that many may be ( really and indeed ) in the unhappy Rank of voluptuous and lewd Men ; and yet we may have no just Authority , or ground to call them so . Our Saviour knew their Hearts , and the wicked sinister intentions which they had in every thing almost that they did ; and therefore might justly by himself , or 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 Lus● and Sensuality , whereby Satan draw● so many souls unto him every day to their eternal perdition ?

Carnal Concupiscence , what is it but the Mother of all Sin , the spaw● of all wickedness ? Wantonness of th● Flesh , what is it , but the sting of Deat● Lust , what is it , but Nurse to th● worme which never dieth , and F●●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 wearied our selves in the ways of wickedness and perdition ; unbridling our lusts and appetites to all lewd ●ctions , conceiving that to be a plea●ure , which we now find to be pain : we now find to our grief and sorrow , ●hat a Woman is more bitter than Death , being the snares of Hunters ; ●nd her heart a net to intangle men . He that pleaseth God shall avoid her Company : But he that continues in sin shall perish by her . Finally , it is in respect of Carnal Concupiscence , and the overspreading prevalency of those sins of the Flesh ; Fornication , Adultery , Vncleanness , Incest , and the like ; the Angel in the Apocalypse ( Chap. 18. 2. ) Crieth with such a loud voice , Cecidit , cecidit , Babilon , &c. Babilon the Great is fallen , is fallen , and is become the Habitation of Devils ; the Hold of every soul Spirit , and a Cage of unclean and hateful Birds : meaning the Universal Society of Fornicators , Adulterers , and other incestuous and lewd Sinners , in whom the Devil dwells , and whose filthy fellowship is carefully to be avoided by all the Servants of God , according to tha● which follows v. 4. Exite de illa , &c ▪ Depart from her my People , com● out of her , quit your selves of he● communion , or fellowship in sin , tha● you receive not of her Plagues .

SECTION II. Reasons why Carnal Concupiscence is prohibited . SECT. 1. By it many are corrupted at the same time . 2. By it the Temple of God is vilified and polluted . 3. Malediction upon Transgressours . 4. Serious Admonition to Sensual Livers .

1. By it many are corrupted at the same time .

THere be many good reasons to be given , why the sin of Carnal Concupiscence is so strictly forbidden by God ; yet we are to observe , according to St. Bonaventure , that the chief reason is , because it is so advantagious to Satan , who destroys more Souls by it than by any other sin . This sin brings him always double gain , whereas other sins brings him only single gain . By the wicked Act of unlawful Copulation , he gets two Souls at least , if not more : by other sins , unless by chance , and per accidens , he gets but one Soul at a time . Fornication , Adultery , Incest , and the like sins of Carnality ; are seldom committed , but besides the two principals , there are other persons accessary thereto , as commonly some Old Bawd , withered with Age and ill Practices , and others , that by connivence , consent , procurement , assistance , or occasiongiving , do lend their help , and serve instead of Bawds , to the lewd business . In other sins there is no such need of help ; they may be ( all ) committed solitarily ( as I may say ) or by one single person alone by himself . For this cause ( I say ) it is the opinion of some , that the immortal enemy of Souls , takes more pains , and is more industrious and vigilant to induce and tempt mankind to sins of Carnal Concupiscence , than to any others : and to this agrees the observation of Saint Isidore ; who affirms , Humane kind to be more subdued , and made more slave to Satan , by means of Carnality and Sensuality than by any other Vices whatsoever .

And verily it stands with great reason . For as St. Augustin positively ●avers , ' There is no Vertue , no Goodness , no Wisdom ( or Sound Judgment ) that can abide with the sins of the Flesh . And saith not the Scrip●ure the same ? Is it not said , Sap. 1. 4. Into a malicious Soul Wisdome He means Divine Wisdom , or that which comes from God ; ) shall not ●nter , Nec habitabit in corpore sub●itio peccatis ; nor be found dwelling ●n the Bodies that are subject unto ●n . Such Bodies are not the Temples of God , but of Satan ; and we know who hath said ( 2 Cor. 6. v. 15. ) What Concord ( or Cohabitation ) is there betwixt Christ ( who is God , Blessed for ever ) and Belial ? who is the proper Spirit , or Devil of Lewdness and Dishonesty ? Upon this account it is , that like a Roaring Lyon , this wicked Spirit runneth about night and day , never ceasing to assault mankind with temptations agreeable to his lewd and devillish disposition ; to wit , by presenting carnal , or unchaste objects ( whether of persons or actions ) to his eyes ; wanton discourse , or filthy speech , to his ears ; lascivious thoughts to his mind : after this manner he is continually hunting for his Prey , and seeking to devour unhappy Souls ; it is his whole imployment , by a thousand arts and wiles to draw mankind into the snare , and inslave him to this filthy Vice . He is an adversary , that wakes and watches perpetually to do us mischief ; he sleeps not , being incessantly attent to his imployment , which is first to deceive , and then to destroy us . So that we may rightly say of him , what the Holy Job said of his Afflicters ( Job 30. v. 17. ) Qui me comedunt , non dormiunt : They that consume me , do not sleep . They consume , they make me weary of my Life , by the constant pursuit of their temptations , and sleep not ; that is , they give not over their tempting so much as for a moment .

The Chariot of Concupiscence , like that of Jehu ( 4 Reg. 9. 20. ) marcheth furiously , as it needs must , Belial himself , the Prince of Impurites , driving it ; it goeth through all Countries and Kingdoms , never stopping , or staying long in any place : It is in the Court , it is in the Country , it is in Cities , it is in Towns , it is in every poor Village ; all in a moment , and being made of Hell-Fire , it casts abroad Sparkles , of Concupiscence and unclean Desires ; on all sides a bit goes , which inflame lustful hearts , and set them on fire to work wickedness . Thus go Drabbers ( commonly ) by Troops to Hell ; the Devil drves them like so many Herd of Swine ( as they are , and more filthy ) into the infernal Lake , where they perish for ever ; whereas other sinner go either single , or in small companies thither .

Again , ( generally speaking ) all other sins are proper to some particular Persons , or States of Life : As Pride ( for example ) seems most proper for People in high place , and for great ones : it being a strange indecorum , that people of low and mean rank should be proud . Covetousness , should not be found any where but amongst professed Usurers , and such as make Gold their God ; and the like is to be said of other sins ; only this sin ( this vile sin of Lechery , or Carnal Concupiscence ) is common to all : All sorts of People , High and low , Rich and Poor , Young and Old , Church-man and Lay-man ( all of them more or less ) have a smack of it , and are too generally tainted with it .

There goes a story , that the Devil had a Wife , of whom he had begotten Seven Daughters , very much resembling their Father : all which , when they were grown up , he bestowed upon several sorts of People . His Eldest Daughter was called Pride ( Madam Pride ) whom he bestowed upon Women ; not doubting , but she would be well received by that Sex ; whose minds he knew , were so given to Vanity , Costliness of Apparel , and tricking up themselves ( no small Symptomes of Pride ) that they seem to spend the greatest part of their time ( except 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 ●mongst Young Students , whose Emulations pass for Vertues , and are not counted Vice , till they be come ●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 , Lewdness of Discourse and Speech , Unchaste Looks , Lascivious Gesture , and from every thing in this kind , by which the holy Temple of God ( our Body ) may come to be polluted , in ●ny sort , by carnal impurity .

Be it therefore known to all you ( Offenders in this kind ) that who●ver defiles Gods Temple ( his Body ) ●y any actions of Fleshly Lust , he ●oes in effect destroy himself ; as ren●ring himself thereby obnoxious to ●he wrath of God , which , if not ap●eas'd , and averted by timely repentance , will in the end be his destruction : if you fear not by Sin to defile , and destroy the houses of God which are your selves , and your own Bodies , expect in time to see Gods judgment upon the houses you dwell in ; at least you have cause to fear , and dread what he threatens , that you may amend your lives , and cease from that Sin , by which , in the judgment of Saint Augustin , You do foulely corrupt your selves , dishonour and do injury to God , and totally deface the Image of Christ that is in you .

SECTION III. By what means Carnal Concupiscence that is in the Heart and Inward Intentions , cometh forth to Action . SECT. 1. By toleration of Seusual Complacency . 2. By Wilful Delectation in the Lustful Objects . 3. By Wilful Consent of performing the same .

Sect. 1 ? By toleration of Sensual Complacency .

DIvines observe , That the Sins of Carnal Concupiscence have their proceeding , occasionally , from all the exteriour senses . Sunt in quolibet sensu aliquae delectationes ad luxuriam spectantes . In every particular sense of the Body there are delectations , which pertain and tend to the Sin of Luxury ; applying to this purpose , that which is spoken by the Prophet Hieremy ( chap. 9. 21. ) Ascendrt Mors per fenestras , &c. Death comes in at our Windows : Understanding here by Windows our Five Senses ; viz. Seeing , Hearing , Touching , Tasting , and Smelling , and by Death Sin , which is the cause of Death ; and the meaning of the Text to be , that by our Senses , through inordinate Pleasure taken in them , Sin enters into the Soul , and Death by Sin : from which the Opinion of Saint Antoninns , and the Divines that follow him , dissenteth not : Who teach , That in the proceeding , or going forward of Carnal Concupiscence to its full and comple at act , there are to he observ'd seven degrees , or steps : of which the three first are inclos'd in the heart , and there exercised by inward imagination , or fancy ; but the other four are out of the heart , and exercised by the members and actions of the Body .

As to the first Step of Carnal Concupiscence it is the toleration of sensual complacency , or a delightsome , voluntary resting in lascivious Thoughts ( coming to mind , either by natural occasion , or by the temptation and suggestion of Satan : ) an infirmity , to which depraved Nature is too much subject , and insinuated by the Apostle Saint James , in that passage of his ( Jac. 1. 31. ) where he saith , Nemo cum tentatur , dicat , &c. Let no man , when he is tempted , say that he is tempted of God ; for God is not a tempter of evils , and tempteth no man . But every one is tempted of his own Concupiscence , being therewith carried away and inticed . Which Concupiscence , when it hath conceived , bringeth forth sin ; and sin , when it is consummated , genders death . Concupiscence , does then begin to carry us away from God , when we suffer our mind to wander about such matters , though without any intention to sin : which the Prophet seems to express a little more plainly ( Isa. 1. 16. ) where he saith , Wash you , and be clean ; Auferte malum cogitationum vestrarum , &c. Take away the evil of your thoughts from before mine eyes ; to wit , those evil Thoughts , with which you suffer your minds to be so taken up , that you can find no time , to think upon what I command you . Cast such Thoughts out of your mind , as soon as you can perceive them ; take no delight , nor pleasure in them ; for though , perhaps , they are not alwaies sinful , yet they are alwayes dangerous , and will quickly lead you to sin , if you rest in them .

I accknowledg it to be most true , that though the Evil Spirit plies us , and pursues us never so much with his suggestions , and putting lascivious thoughts into our mind , they can do us no harm , so long as we resist them , or give no consent to them ; but are rather matter of merit to us : for so often as we do so , we do foil Satan in his assault , we repulse our Ghostly Enemy , and get a Victory over him , for which we may expect a Crown one day , if we persever to the end . But if we let his Suggestions ( evil Thoughts ) to rest in us , and our mind to be taken up with them after relexion , especially if it be with any sport or pleasure taken , we do not fight with our Ghostly Enemy , but play with him : and that 's dangerous . Temptation verily is no sin ; yet it serveth as the seed of sin ; to which Delectation giving nourishment , sin at length comes forth by willing consent : and then we are utterly lost , till repentance restores us .

But , having the grace to be free from complacency or delight-taking in evil thoughts , and the care ( conscientious and diligent care ) to cast them out of your mind , so soon as you percieve them , or reflect upon what you are thinking , fear not , you are pure , you are innocent , you are clean , how impure , foul , and nocent soever your thoughts be . Consent not to them , and the badder they are , the better it shall be for you : for the greater the Temptation is , that you overcome , the greater shall be your Victory and Crown .

Sudden , and voluntary motions , to whatsoever they incline , are no sin , according to that of Saint Paul , Rom. 7. 17. Nunc autem jam non ego operor illud , &c. It is not I that do it , but sin that dwelleth in me : By which expressions ( as the Annotations observe ) the Apostle means , That though the Flesh , and the inferiour parts do stir up disorderly passions , motions , and perturbations in the mind , on the sudden , and invade the same before we are well aware of it , or that reason can gather up it self to put them by ( by reason whereof man is for a while entangled with them against his will ) yet so long as upon reflexion he does perceive them , and perceiving them , does make what resistance he can against them , condemning , and casting them out of his mind , and deverting himself to better Thoughts , there is no fear , nor scruple to be had of sin : many just and holy persons suffering the like perturbations in the inferiour , or sensitive part of their mind ( otherwise called the Phantasie ) and also in their exteriour members ; to which their Understanding and Will never consents : which so long as we do not , it is most true what Saint Augustin says , viz. That we need not say , God forgive us our sins , for any contingencies of this nature : and it ought to be a most certain and assured sign to us , that we if do not consent to such things , but meerly and passively suffer them against our wills , if we find our selves to take no pleasure , or delight in the feeling , or remembrance of them ( but are rather griev'd and ashamed for such our frailties ) and that so soon as we do take notice of them , we be seriously diligent to put them out of our minds , and to divert our Thoughts to God , or some other good matter . If our conscience upon interrogation tells us , that it is thus with us , it were sin to have any scruple , or apprehension of sin for such matter . But where it is otherwise , that is , when our conscience doth not thus answer us , but that we find our selves negligent in putting such Thoughts out of our mind , assoon as we do perceive them , or that we take complacency , and delight in the sense and feeling of such Thoughts present , or remembrance of them past , then indeed 't is best to fear the worst , and to deem our selves guilty of sin , more or less according to the nature of such evil Thoughts , or Phantasms , and the measure of the Complacency taken in them . For so soon as we yield , or give way to Sensual complacency in lustful Thoughts , or Imaginations , we fall into the Boggs and Quagmires of Sin presenly .

Now of all that hath been above said , we have an example in the person of Saint Paul , who , by his own acknowledgment seems to have been much exercised in such conflicts as these ( viz. between the Flesh and the Spirit ) and troubled with the suggestions of the Ghostly Enemy . For so he saith of himself , Rom. 7. v. 22. Condelector enim legi Dei secundum interiorem hominem , &c. I am delighted ( I consent and conform my self ) to the Law of God , according to the inner man ( that is , according to the spirit of my mind , understanding , reason and will ) but I see another Law ( that is another , and contrary inclination ) in my members ( to wit , in the members of my Body , and the inferiour parts or powers of my Soul , which sympathize with them ) repugnant to the law of my mind , and captivating ( that is , rendring me in some sort subject ) to the Law ( that is , to the motions and inclinations ) of sin . Whence it is evident , that the Apostle , though he felt motions , and inclinations to sin in his outward , and inferiour parts , yet as to his inward and superiour , he kept himself free , and dissented from them .

Let us then , to the best of our power imitate the steps , and follow this Valiant Champion in the Christian Warfare . Let us not fear , nor be troubled at the Suggestions of Satan , but resist them first , and then despise them ; knowing , that the best , and most perfect men , that ever were in the world , have been frequently assaulted , and much molested with the like . The Son of the Living God ( our Saviour himself ) was not altogether free from Temptations , as the Gospel shews , Matth. 4. v. 1 , 3. It is nothing to be tempted ; but it is all , to be led into Temptation , so as to fall by it . It is not in our power to be free from the motions of Concupiscence ; but it is in our power , through the grace of God , to resist them , and give no consent to such motions : and so long as we do not , let Concupiscence trouble us never so much , yet we truly say with the Apostle , Ego non operor , I do nothing , I do not work , or do any thing , by a free , deliberate , humane act , and consequently , nothing , that shall be imputed to me for sin . Concupiscence indeed works some natural effect or motions in me : But Concupiscence alone , without my voluntary yielding to it , can never work sin , and that 's my comfort : for which I bless God .

Sect. 2. By Wilful Delectation in the Lustful Object , or Act.

As to the second degree , or step , by which Carnal Concupiscence cometh forth into act , it is the Delectation , or Pleasure taken in the sinful Object , or unlawful Action , as it is represented in the Phansie , or Imagination . This frequently happens in sins of Carnality ; wherein for want of the grace of God , or good instruction , frail people oft-times give liberty to their Thoughts to wander , and their Mind to muse about carnal matters ; taking a sensible and deliberate pleasure in that representation of lewd and unlawful actions , which their phansy makes to them , or their memory brings to mind : which is alwayes Sin , though there follows no actual consent of the Will , ever to execute , or perpetrate the sinful action , in the imagination whereof they take pleasure ; yea though they actually purpose , and determine with themselves , never to do , or attempt the doing of it . This delectation ( I say ) and taking pleasure in sin , or sinful actions , represented and conceiv'd in the imagination , all Divines ( I suppose ) put in the rank of those sins , which are , Ex genere suo mortal and deadly ; Saint Augustin seems absolutely to be of that opinion ; avouching , that when the will and understanding take delight or complacency in Carnal impurities ( or the sensual appetites of Concupiscence ) though the mind and will be totally bent not to commit the outward and compleat act , yet seeing the Spirit demurs , or rests willingly and pleasingly in such impure conceits , it cannot be denied to be sin , according to the nature of the wicked act conceived , and the measure of the complacency , or delight taken therein .

Therefore for all such Delectation , Forgiveness is to be asked of God , with sorrow and repentance for the ●ame . And much it is to be feared , ●hat many , especially amongst the ●ounger sort of people , do expose ●heir Souls , and Eternal Salvation , to much hazard , who being prone to ●uch frailty as this , because they find ●ot themselves to have any intenti●n to perpetrate the actual sin , make ●ot that scruple of these Lustful De●●ctations of mind , which they ought , but pass them away , as if there were no sin in them ; which is a great errour , and of perilous consequence . The holy man , Job , thought it so I am sure : of whom we read , Job 31. 1. that he made a covenant with his eyes , Vt ne cogitare quidem de Virgine , That he would not so much as think upon a Maid ; to wit , with any carnal delectation , or affection towards her . He averted his sight from all objects of lascivious delight , in such strict manner , that he would not so much as think of them , or look after them , for fear , least by means of such Thinkings and Lookings he should unawares be led into temptation , and made to yield , in some unlawful and sinful sort , to the motions of Carnal Concupiscence ; at least of being in danger to take delectation and pleasure in impure ▪ Thoughts and Phantasies . There is a continual war betwixt a chast Mind and rebellious Flesh . The Flesh never ceases to obtrude Objects and Matters of Unchastity to the Mind ; and for this reason it was , that this holy man ( by Divine grace ) was able to make such a strict condition of Truce between these Two Enemies , as that his eyes should never betray his heart ; his eyes should never give the occasion , by which his Spirit should be tempted to any carnal impurities : and by this means he was safe-guarded , both from the cogitation , and also from the delectation of sin .

This holy man knew full well , that God was offended by all such voluntary delectations as are taken inwardly in the mind , from and about sin , though the actual perpe●ration thereof does not follow . It a●aileth nothing , according to Saint Chrysostome , that the Body be chast , ●f the Soul be involved in sinful ●houghts and imaginations , or takes delight in obscene phansies . For as we judg , when the roots of Trees are ●orrupted , or decaies , that the Trees will not come to their full perfection of growth ; so in like manner , when the Soul takes delight in unlawful sensual pleasures , all the chaste comportments of the Body avail nothing in the Sight of God ; by reason that those prohibited Delectations , being willingly and deliberately taken , d● foil and deprave the heart and bannish all holy inspirations out of i● The Author of Purity and Chastity cannot take delight there , wher● the author of Impurity and Uncleanness is freely admitted : For he bein● a most pure Spirit , yea Purity i● self , hath nothing more in abomination , than the Impure Delectation of our Spirit : which are therefore t● be abandoned and shaken off with a● diligence , as the sparkles of the infe●nal Chaos ; for fear , least otherwi●● they should inflame our mortal bodie● with the fire of Lust . Wash your hear● from iniquity ; saith the Prophet Hi●remy ; that you may be saved . V●que quo morabuntur in Vobis cog● tationes noxiae ? How long shall evil , and hurtful Thoughts abide in you ? It is good counsel for us all , and it behoves us to consider how we make use of it . Salomon saith , Prov. 6. 27. Nunquid p●●●est homo abscond●re ignem in 〈◊〉 suo ? &c. Can a m●n hide fire in ●is bosome , that his Garments burn not ? Can he go upon hot coals , and his ●eet not be burnt : and 't is as much as to say , he that turneth himself loose to carnal impudicities , and lets his mind and heart take pleasure in them , entangles himself in the briars of Sin , and will quickly find himself burnt , with the fire of Sensual Concupiscence , which he keeps so close , and carries about with him , in his Bosome . Beware therefore ; stand upon your guard ●t all times ; but especially then , when you perceive impure motions and lustful representations to stir ●n your mind : repress them at the first ; for if you do not , but neglect them , they will take hold of the rubbish of your soul , and kindle such a fire there as will consume , and burn up all the good that is in you .

Sect. 3. By wilful consent to perpetrate the outward act of Sin .

It is clear then , that by toleration of Sensual Complacency , and delight taken in the impure Thoughts and Imaginations of Sin , as by Two Steps , the Sin of Carnal Concupiscence proceeds , or comes forth , out of the heart and inward intentions , to the outward and perfect act . It remains that we consider next , whether the willful , or voluntary consent of the mind to perpetrate the outward act , opportunity being given , be not a Third Step. Truly , noobjections can be alledg'd to the contrary . All Divines , without exception of any ; are of that opinion ; and affirm the same , as a thing evidently warranted and grounded in Holy Scripture . For first , acording to the holy Evangelist Saint Matthew , chap. 15. v. 19. We read ; that from the heart come forth evil cogitations , Murder ; Adulteries , Fornications , and the like : which things defile a man . It seems as much as to say , that whensoever Voluntary consent is given ; to commit ; either Murder , Adultery , Fornication , or any other forbidden Act of Carnal Lust , then is the Sin of Murder , Adultery , Fornication , &c. committed , and then is the Soul defiled with such sin , or sins respectively .

As for example , if one gives consent , in mind and heart to deflowre a Virgin , or defile his Neighbours Wife , though for want of opportunity , or for some other occasion , the outward act of such sin , or sins , is not perpetrated , or done , yet is the party that so consents , culpable and guilty before God , as if it had been done ; because the holy Scripture doth not only forbid the outward act , but also the will , purpose , consent , or desire to do it . It is not onely said , Thou shalt not commit Adultery , in the outward act , but thou shalt not so much as covet thy Neighbours Wife , by any desire , or purpose of thy heart , to defile her . And therefore our Saviour in the Gospel of Saint Matthew , saith ( chap. 5. v. 28. ) Audistis , quia dictum est antiquis , &c. You have heard , it has been said of old , Thou shalt not commit Aduletery . But I say unto you , that whosoever shall look upon a Woman , to lust after her ( though but in his heart , or internal consent ) he hath already committed Adultery with her , by reason of the said internal consent . So that this passage of the Evangelist is not only a full Declaration of our Saviours mind touching this matter , but also a fair warning given to all , to be careful to avoid , not only the outward , corporal actions of Adultery , Fornication , Uncleanness , and the like , but also the inward consent , or the fostering of any will , purpose , or desire to commit the same , if we had opportunity .

Most certain therefore it is , and not at all to be doubted of , if a man willingly gives away , or consents in his mind to any such lustful Action , he is in the same instant that he gives such consent , overthrown , and utterly fallen from the state of Grace , all good Thoughts , or Purposes , of what kind soever , vanquish and die , as to any acceptance with God ; all former merits is lost , and the sinner made a subject and slave of Satan , no less really , than if he had committed the sin it self in outward deed : and so he continues , till true and hearty repentance restores him to better state . And as in all sins generally , so especially in these of Carnal Concupiscence and Lust , we may observe this method of Satan , viz. that first he suggests the sin to mind upon the sight , remembrance , company , or conversation of some person , or otherwise , upon the suggestion follows the Temptation , that is , some thought cast into our mind , and as it were bidding us take notice of such a pleasing object : from this Temptation ( if we be not upon our guard and resist it ) follows Delectation , or taking pleasure in the unlawful thing represented , and suggested to us : from Delectation follows Consent , or a determinate purpose of the heart to perpetrate the act of sin , opportunity being given : from Consent , time , places , and other circumstances concurring , follows the outward act , or deed of sinne ; from the act ( reiterated ) proceeds the ill custom of sinning ; from custom , impudence , and to be insensible of sin ; from thence vaunting , glorying , and boasting of our sins , and defence of sin ; from hence despair , and final impenitence : which is concluded with eternal damnation . Behold here the several steps and degrees , by which the Ghostly Enemy advances in his wicked practices upon poor Souls , who have not had the care to keep themselves out of his snare : Behold here the sad issue , which Concupiscence having conceived ( as the Apostle Saint James speaks , Jac. 1. v. 15. ) that is , being impregnated by the Devil and her own unadvised Consent , brings forth in time . In fine behold here , explicitely and particularly set forth , what is implicitely contain'd , and involved in that Text of the Apostle now alledged , Concupiscence , when it hath conceived , brings forth sin : and sin when it is consummate , ingendreth Death .

Yet observe here , if you please , I do not say , that Concupiscence , precisely of it self alone , or as it signifies meerly a natural motion and inclination , stirr'd up in the phansie , to such or such a thing , is damnable , or so much as sin , properly speaking , though some teach it to be so , whom we are not bound much to regard . It is then only sin , when it is consented unto ; that is , when after perfect advertency , and taking notice of evil Thoughts , and Phantasies , to be stirred up in us ; we do voluntarily and of our own accord , either rest and continue in the said Thoughts ▪ and take pleasure and delight in the things they represent to us , or ( which is a farther degree and step in sin ) do actually consent in heart and will to commit the sin , or sins . that we think upon , if opportunity were given us : So that it is not Concupiscence alone , but our voluntary , free , and deliberate yielding to it that brings forth sin , or makes us guilty of sin before God .

SCECTION IV. Carnal Concupiscence causeth continual trouble . SECT. 1. It is the most troublesome sin of any . 2. The troubles and usual proceedings of fond and lewd Women . 3. The troubles and usual proceedings of foolish and lewd Men.

Sect. 1. Carnal Concupiscence the most troublesome sin of any .

THat Wise , Gentle , Socrates , verifies our assertion , to wit , that Carnal Concupiscence is a most troublesome sin , by this Expression of his . The Lascivious Man is of all others the most miserable , being in a condition of perpetual disquiet and sufferance . Poor Creature ! he never thinks upon any thing that is truly good ; and upon what concerns the good of his Soul , least of all : being wholly taken up , and imploying all his Study , and endeavour , to find the means to fulfil his untam'd desire of pleasures , and of lust to the utmost . Saint Ambrose consents hereunto . Carnal Concupiscence ( saith he ) is without question the most fierce , froward , and troublesome of all other sin ( how pleasing and agreeable so ever it may seem to those that consider not things well ) and causes the greatest unquietness to the Soul , besides other mischief , especially where it is much entertain'd , and prosecuted . Do but reflect upon the course of their lives , and you will easily see , in what a continual unquietness and disturbance they remain . As for example , If they go to Bed , desiring to take their rest , they are assaulted with innumerable temptations , suggestions , and representations of the Ghostly Enemy , so that they cannot take rest . If they chance to slumber , their sleep is presently broken with Lascivious Dreams , and Objects , which their Unchaste and Lustful Phantasie presents to them : so that all night long they are in trouble . When the day appears , their pain increaseth , for then their Cares , their Studies and Endeavours return upon them , to think how they shall satisfie their Lusts ; which they cannot rest till they have satisfied ; what difficulties soever lie in the way , and what hazards and perils soever they run : their Lust must be satisfied whatsoever it costs . Their spare hours most commonly passing away in , or about matters of Poetry , Love-letters , singing unchaste and dishonest Songs , studying Compliments , and fine Courting Expressions ; which serve them with more ease to enveigle and overcome some poor silly Woman .

No good Actions proceed from them . To pray is the most tedious thing in the World ; to read Spiritual Books , dulls their Spirits too much ; to attend to Sermons , or any Pious Discourse , a cold and but frivolous Entertainment ▪ to Fast , is too too troublesome , and a kind of killing themselves . In conclusion , nothing pleases them , nothing is delectable , or agreeable to their mind , but that which tends to Mirth and Wantonness : in pursuance whereof , and for the satisfying of their Sensual Appetites , they easily suffer themselves to be drawn from all occasions of doing good , and from attending to their callings , charges , and other honest and necessary imployments ; and wastefully to spend their estates and time , altogether careless , and neglecting their Vocation . So that in fine , being themselves devoid of all reason , and unable ( through the prevalency of blinding lust ) to take , or follow good Counsel ; they run with all unhappy speed and precipitancy to their own confusion , both as to Body and Soul : not only troubling themselves , but inticing others to their Sensual Inclinations : which bad and most blameable disposition of mind ( as I have partly observ'd before ) being once rooted in a Lascivious Heart , according to Saint Ambrose ; It rejecteth all Counsel and good Advice , disturbs and disquiets those that give it Entertainment , though never so little , and destroys those that are given up to it ; proclaiming Wars to those that are Chaste and constantly resist it , but inflaming those tha● yield to it ; and finally consuming such as will not withdraw from it . To which end it is usually attended also with a train of many other Evils and Vices , that wait upon it and contribute what they can to the perfecting its wicked work ; as namely , Flatteries , Dissimulation , Lying , Deceits , innumerable Feigning , Counterfeiting ; and the like : none of which ( and many other ) evil Arts shall be wanting , when occasion requires , for the Conquest of some one poor , silly , Woman ; whom Saint Paul calls the Weaker Vessel .

Sect. 2. The troubles and usual proceedings of fond and lewd Women .

Granatensis , that worthy Guid and Director of Christian Souls , pondering in his mind the usual proceedings of vain Women ( especially of those that are wantonly and lewdly inclin'd ) and the various Arts they practice , to attract and allure Men ; mov'd with a passionate zeal for their Salvation , he could not forbear to check their Exorbitant Vanity and Lustfulness , in these words ; Oh , ( saith he ) what Devillish Art and Cunning , cannot Women invent , to intice M●n to their wanton Desires ! and yet for all their Craft and Cunning , in conclusion deceive themselves , and plunge their Souls into Eternal Perdition ! To what other thing ( for the most part ) tends all their Care , Studies , Employment ? but to be look'd upon , and to intice Men ? wherein do they exercise their wits & spend their time , but in making themselves fit and ready for that work . To relate particularities in this kind would be an endless work , being they are numberless , and not to be reckoned up in a short time . However , for your satisfaction , I shall instance in some few .

In the first place , how much time is consumed every day in Combing , Curling , and Dressing their Heads , and in Frouncing their deformed Perrukes ; which make many of them look more like Monsters , or Mad-Women , than like Modest and Sober Christians ! How many varieties of Patches , Vermilion , and other Colours are used to Paint , and them false Faces ! What sorts of Waters , Unguents , Perfumes , and other Ingredients have they not , to smooth withal , and to hide , or fill up Wrinkles ; sparing no cost , nor leaving any means untried , to make them appear Young , Fair , and Beautiful , when they are nothing less ! Some hours are thus spent every day in Trimming and Dressing up thei● Heads : Their Care and Curiosity is no less for their Bodies ; both th● one and the other wholly according to the will and operation of Satan to allure and intice Men to evil . Bu● what would you say , should you se● the abundance of their Jewels laid before you in one heap ; their Ru●bies , their Diamonds , their Agats their Pearls , and what not ? Truly you might say , it were the Wealth of a City , and that Father Causi● had reason to wonder , how suc● small timber'd Creatures were abl● to stand under the burthen of thei● own Bravery , especially dragging after them such a long train of superfluous Vest , as comman●● they do . Is it not a miserab●● and unworthy thing , that all the Elements ( almost must be search'd , rob'd , and plunder'd ( as it were ) of what they have , to find ( I say not necessary Covering but ) superfluous , and unnecessary Ornament , for so many wanton and dishonest Females ; which are nothing else but a meer Face of sin and vanity , and affect such Ornaments for no other end more , than to deceive , to tempt and draw men by them to their ruin and destruction .

Is it not a great illusion , so to bolster out , and trick up Dung-hills of filthiness ; which , perhaps , too morrow , or ere long , must be carried to their Graves , and be made Meat for Worms . Tell me , O miserable , wanton , Creatures , tell me , what will those Creeping Things , that are to Eat and Consume your Rotten and Impure Carkasses , care , whether your Hair be of several sorts or not ; or whether your Eye-brows have been pull'd with little Pincers , or not , or whether your Cheeks have put on the Vermillion Tincture , or not , your Bodies been drown'd and soak'd in Sweet Odours or not ! What will they care whether your Garments be Plaited or not Plaited , Streight-body'd , or Loose-hang'd ; charg'd with Gold , Silver , Jewels , or not . In the Grave there will be no regard of these things ; here they may serve your turn a little , as helps , whereby to ensnare the more easily some fond and foolish Amourist , some Witless Gallant , that wants the Grace and Discretion to beware of your Wiles . Take heed , O ye Lewd and Wanton Women , take heed that you draw not suddenly upon you the Wrath of Divine Justice , for your Evil Practices . Many are the Warnings which you have , both from the Holy Scriptures and the Ancient Fathers , to refrain from such Vanities and Ill-doing .

For though you want not your vain Excuses , and will seem to think it lawful to do what you do , upon pretence of Living according to your Condition and Quality . I pray , Is it according to your Condition and Quality , to be Lews , or to intice Men to Lewdness ? That 's the thing we blame in you at present ; namely , That you trouble your selves so much , take such pains , are at such cost , for your Apparel , on purpose to allure Men , and to make them look after you with Unchaste and Carnal Affections . What is to be thought of your excessive Costliness and Curiosity about your Apparel , hath been spoken to in other place . Apparel may be made an instrument both of Lust and Pride . How you abuse it to Pride , hath been already shewen , in the first Treatise of this second part , which you may do well to consider . Here we tax it only as 't is an instrument of Lust . Your Attire is the Attire of Harlots ; and under your Skirts ( or Playtings ) ( as the Prophet Hieremy speaks , Jer. 2. 34. ) Sanguis animaru inventus est , The Blood of Souls is found ; which perish by your Allurements . What will you say , when this Blood shall be discovered by the Angels , when they gather you together unto Judgment ; Matth. 24. 31. What Excuse will you make at that day ? Think of this well , and in the mean time hear with patience , the large and true Description which the Wise and Inspired King , Solomon , makes of the Harlots Practices , Prov. 7. v. 7 , 8 , 9 , &c. how they entice Men to sin , and by sin to their ruin . They are met in the Streets ( saith he ) in the Twilight , in the Evening of the Day , when it begins to be Dark ; impatient of keeping within Doors , they lie in wait at every Corner , subtle of Heart , and prepar'd to deceive . Here they meet with their Prey ; to wit , Young Men ( unwary , inconsiderate rash Young Men , living after their Lusts , and wanting the true Fear of God ) and them with impudent Faces , and false slattering Words , they caress , till they have caught them in their Snares , and made them to yield to their lawless and lustful Passions ; which is done without difficulty . For they ( poor Creatures ) know not what resistance means , to such pleasing Motions . They know not how to refuse such lascivious Baits . So they are taken and led away with ease , even as the Oxe is led to the Slaughter , or as the silly Lamb , which sports before his leader ; so go these wanton Fools into Bonds , till an Arrow pierce their Liver : As Birds , they make haste to the snare , not knowing that 't is laid for their Life . Unto whom in the words of that Wise King and Prophet , I desire to speak , and to leave them the Admonition following ; to be found in the place above cited . Nunc ergo audite me , &c. Now therefore my Sons , hear me , attend to the words of my mouth . Let not your hearts be drawn into their ways ( the ways of Lewd Women ) and go not astray in their paths ; For they have cast down and wounded many ; yea the most strong ( Sampson himself for example ) are slain by them . Their Houses are the way to Hell ( at your Peril therefore ye haunt them , O besotted ones ) going down to the inner parts of the Region of Death . Thus much of the Practices and Proceedings of Women in this affair : it remains , that we see and consider how it goes with Men upon the same score .

Sect. 3. The troubles and usual proceedings of Foolish and Lewd Men.

We have seen in some competent measure the Proceedings , and usual Practices , that Wanton and Lewd Women use for the enticing of Men ( Young Men especially ) to their Lustful and Carnal Appetites . What may we think of Men ? are they any better ? are they less guilty in this kind ? not one whit I fear . Let their Practices and Manners be well observ'd , they will be found , not to come much short of the other Sex in any point of uncommendable Excess , pertaining to this Vice : no less tainted in their Reputation , no less drowned , and deep sunk in the Mire of filthy Lust , then they : nay it is certain , that Women ( generally speaking , and except some few of prostituted impudence ) do yet retain some sparks at least of Modesty ( that Natural Vertue of their Sex ) in their Breasts , which will make them blush many times , and be troubled , to hear filthy words belched out of unclean mouths ; Women have not as yet altogether abandoned themselves to unshamefastness ; as amongst Men too many now a-days , may seem to have done : with whom 't is accounted a piece of Gallantry ( a sign of Manhood , say some : Ah , What kind of Men will they be found , when a time of trial shall come ! ) to be , both in words and actions , so far as they dare , shameless , and not to seem either to fear God , or to regard Man . Is not every day ( almost ) witness of the deceitful Carriage and Comportment of Men towards Women ? and of some Devillish Art and Practice of theirs , to trapan , and bring over some one or other of that frail Sex , to their Sensualities and Lusts ? In the first place do they not share with Women in the Excess and Vanities of Apparel and Habit ? It is a thing too visible to be denied . Nay , is it not come to that height , that many Men , to the shame and disgrace of the Masculine Sex , wear Patches upon their Effeminate Faces , like Women , and make use of Vermilion Tincture upon their Cheeks ( just as Women ●o ) to seem what they are not . Truly 't is my Opinion , if such Practices be discommendable in Women , they must of necessity be abominable in Men ; who give up themselves to such Womanish and unworthy Vanities .

Costliness of Apparel ( it must be confes'd ) is a great fault in Women : But do not Men offend in the same kind ? Do not Men apparel themselves oft-times much otherwise than Modesty requires , and also much beyond their Estates and Conditions , to ingratiate themselves with Women , and in fine , to deceive them ? What Practice , or Means , fit for their purpose , do they neglect or forbear to use , in order to this end ? For their Entertainment they have the most exquisie Musick that can be procured , as well of the Charming Voice , as the Ravishing Instrument : Both which serve as Wings for Unchaste Minds , to mount up to the height of their immodest Pretensions . Musick seldome goes without Dancing , Frisking , Capering , and other Courting Liberties ( not to say Immodesties ) usually attending , and bringing up the Rear of these Voluptuous Treats : whereby both Bodies and Minds are by little and little dissolved , as it were , and made susceptible of the most Corrupt and Wicked Impressions .

To Entertainment ( I speak still of Gallants , pursuing dishonest and unchaste Pretensions upon Women ● to Entertainment ( I say ) they add the winning Artifice of good Behaviour , Civil and most Complacent Carriage ; Modest , Humble , Submissive upon occasion ; and to Behaviour , Discourse , in all things suitable to the gust and inclination of their party ; with whom having by these Arts scrued themselves into some Familiarity of Converse ; they cease not still to comply and conform themselves , most exactly to their Humour and Disposition ; entertaining them now with Praises , applauding their Beauty , and taking Notice , not without shew of Admiration , and special good-liking , of some pretended Vertue , or Vertues in them , in case they find any ; and if not , impudently ( yet cunningly ) feigning them to have , and flattering them upon that account . And weak Creatures ( God knows ) are as easily taken with sweet words , as Bees with Honey : fair , smooth , and flattering Language , well set off , and made more luscious by agreeable Deportment , takes their Heart , and makes them yield to whatever such a pleasing Oratour propounds to them .

If chance seperates them never so little , and hinders their accustomed Enterviews ; no day passes without our Gallants feigning great affliction for such forced absence , and complaining of his ill Fortune , that it should be so : and upon this occasion , Love-letters , and Verses of the same strain , are sent to and again : a principal Art of gaining upon Womens Affection , and a great means of assuring it when it is gained . So that upon return , Visits are more frequent , Caresses more tender , Addresses more familiar and free : and in fine , the poor ( pursued ) Creature , unable to resist , or bear up , against the stream of such Eloquent and Obligeing Compliments , made good by all manner of Benevolence , Respect , Submission , and so many real Testimonies , and Assurances of Good-will ; hearing her self Exalted above the Skies for Goodness , Vertue , Beauty , and what not ? and being made to believe that nothing in the World is so dear to him , that he is ready to expose Life , Estate , and all his Concerns to serve her ; being ( as all Women are ) naturally inclin'd to have a good conceit of her self ; she at last gives Credit to all that her Gallant tells her , and believing all to be true that he says ; she gives consent to all that he asks , though never so much to the prejudice of her Soul , Body , Conscience , Honour , &c.

Thus are Women ( silly , weak , Women ) with no less Industry and Art , pursued by Men to their Shame and Ruin , than Men are entic'd and allur'd by Women . But what follows of both ? Certes , nothing but Infamy , nothing but Sorrow , Grief , Fruitless Repentance ( for the most part ) and Tears , not of Godly , but Carnal and Worldly Sorrow ; conceiv'd not for having offended God , but for having incurr'd the Obloquy of Men , and prejudic'd themselves in the Esteem of the World . What follows ? Very often , Envy , Ill-will , Hatred , and extream Aversion : very often Mischief , sometimes Madness , sometimes Death it self : all which might be instanced in sundry Examples , if time would serve . None rejoycing , but the Devil and his Angels of Darkness , at the success of their damnable Deceits , and for the Conquest they have got over Two unhappy Souls .

SECTION V. Carnal Concupiscence causeth many other inconveniences . SECT. 1. It causeth Poverty and Misery . 2. By the same Men become Senseless , Stupid , and void of Vnderstanding . 3. By reason thereof Men abide , or remain in sin , and entangle themselves more and more therein . 4. Remedies against the same . 5. Advice to all sorts of Persons , to overcome the Vice of Carnal Concupiscence . 6. The main and chief Remedy of all is , to avoid the Occasions .

Sect. 1. Carnal Concupiscence causeth Poverty and Misery .

AH Parents ! How am I troubled for you , that you take so much Pains , and labour so hard to leave great Estates to your Children : you never cease joyning House to House , and Land to Land , till there be no place ; you never cease Building and Planting , Buying and Purchasing great Estates , great Rents ; you Heap up , and Hoard up Gold and Silver without end , never knowing when you have Wealth enough : whereas many times it falls out , that you leave all to a Prodigal Son , who in a few years time will scatter that , which you have been covetously gathering together all your Life long . Do you not see , how you damn your own Souls , to leave matter of Luxury to your Children ? never so much as remembring or thinking upon that great charge , which the Apostle gives to Rich Men ( 1 Tim. 6. 18. ) namely , That they set not their minds too much , nor trust in uncertain Riches , but that they do good with their Wealth , and be rich in good works , in Almes-deeds , in Charity and Liberality towards the Poor . These Things ought you to think upon , Rich Men , and not suffer your selves to be so blinded with Natural Affection towards your Children after the Flesh , as to think of nothing but Enriching them , and leaving them great Estates to consume in Luxury . A just Judgment and Curse of God upon you , for your extream Hard-heartedness , and great unmindfulness of those Children of God ( the poor of his people ) whom their Heavenly Father hath left , and so specially recommended to your Care and Compassion . O wretched Luxury ! How many , how great Estates hast thou wasted , and brought the Heirs and Owners of them to great Poverty in this World , and to eternal miseries in the next !

Looking into Scripture , I find there even Sampson himself in the Rank and Number of these Spend-thrifts . He , though he were not only an Israelite by Nation and Birth , but also a Nazarite from the Womb ( as he is peculiarly stiled by God himself , Judg. 13. 5. 7. ) that is , a Person dedicated to Gods special Service , even from the first day of his Nativity ; yet he must have his Dalila , his Female Associate , to serve his Lust ; with whom falling in Love , and Living , he soon brought himself to Ruin , being by her betrayed into his Enemies hands ; who forced him , having first put out his Eyes , to undergo hard Labour , even to Grind ( by a Hand-mill ) in the Prison House , all the days of his Life ; as you may read more at large in the Book of Judges , Chap. 16. Sichem ( of whom we read , Genes. 34. ) was such another . He , though a Prince by Descent , and much beloved of his People , yet for being taken with Carnal Concupiscence towards Dinah , the Daughter of Jacob , and defiling her , he lost both his Kingdom and Life . What shall I say of the Prodigal Son , mentioned in Saint Lukes Gospel ( Chap. 15. 12 , 13 , &c. ) who by Living Riotously with Whores and Lewd Women , wasted his Portion in a short time , and was reduc'd thereby to extream misery .

To these Examples of Holy Scriptures , I shall add one out of Humane Story . Bromiardus , reports of a Man , who having consum'd and wasted all that he had upon a Whore , came at length to be rejected and scorned by her . He had spent a good Estate upon her , and now seeing himself reduced to absolute Beggary , and that ( his Wealth being gone ) the Strumpet scorn'd him , struck with shame , he leaves the City : which the Lewd Woman ( his Paramour ) hearing of , she follows him with Cries . The Old Bawd , that waited upon her , thinking it had been out of some Passion she had for him , comforts her , and bids her be content . Let him go ( says she ) he has nothing : and ere it be long , I 'll procure you one Richer than he . The wicked Harlot hearing this , presently replies : You much mistake me ; I cry not for him : I am only vext that he carries away a good Shirt on his Back , which I meant to have had before his departure . Behold here a full Verification of what was long before Prophesied by the Wise King , Solomon ; Prov. 29. 3. Qui nutrit scorta , perdit substantiram . He that maintains Harlots shall waste his own substance . Beware therefore , take heed of it : of all Prodigal and Wicked Expences be sure you shun that ( which is the worst of all ) for fear , least it destroy you Body and Soul ; and least you find your selves ( you that swim in Luxury and Wealth at present ) before you be aware of it , reduced to a Morsel of Bread . Do not think that the Scripture gives you so many Warnings for nothing .

The sin of Carnal Concupiscence is for this reason , not unrightly compared by some to the Horse-leach , which being applied to Mans Body , sticks fast to it , sucking the Blood , and not ceasing , so long as she is able to hold . In the same manner the Vice of Concupiscence , seizing upon any person , draines him off his Wealth , lies continually sucking and drawing from him , till nothing be left but a Diseased and Foul Carkass , which for a time he must carry about him ; till at length , through Rottenness and Corruption , that also falls and becomes Meat for Worms . It is a Plague that infects and destroys all , even Vertuous Persons sometimes , if they take not heed : according to that Saying of the Wise Man , Ecclus. 19. 2. Wine and Women , apostatare faciunt sapientes , &c. make even Wise Men to fall away , and he that joyns himself to Harlots , will be naught . Rottenness and Worms shall have him to Herritage . He shall be set for an Example of Dread and Terror ; and his Soul shall not be reckoned in the number of the living .

Sect. 2. By Carnal Concupiscence , Men brcome Senseless and Stupid , and void of Vnderstanding .

That they are Companions , and go usually together ( to wit , Carnal Concupiscence , and a Senseless , Shameless Spirit ) appears by the Prayer of the Wise Man , which he makes Ecclus. 23. 6. Aufer a me ventris Concupiscentiam , &c. Remove far from me ( saith he ) the Concupiscences of the Belly and Lust ; & animae irreverenti & infrunitaene tradas me : To a shameless ( besotted ) Spirit deliver me not up . Thus he prayed ; and rightly thereupon doth the Seraphical Doctor , Saint Bonaventure ( speaking of Concupiscence ) pronounce , that by means thereof ( more than by any other sin , commonly speaking ) Man is depriv'd of or deprav'd of his Vnderstanding , Mind , Reason , Wit , and becomes in a manner , like the Bruit Beasts , insensible of his Shame and Folly : from which desperate and sad condition of mind , the Wise Man in the Prayer above-mentioned , begs to be delivered . And that no doubt may be made of this Verity ( to wit , that Concupiscence , obeyed in the Lusts thereof , and commonly practis'd , doth extreamly blind and pervert the Understandings of Men ) Solomon himself , the Wisest Man ( by Gods own Verdict and Special Promise ; 3 Reg. 3. 12. ) that ever had been or was to be , is brought as an Example thereof : for of him it is said ( 3 Reg. 11. 4 , &c. ) that in his Old Age , his Wives ( whom he had taken contrary to the Commandment of God ) Exod. 34. 16. ) of the Moabites , Sidonians , Ammonites , and other Gentile Nations , meerly out of Lust and Carnal Concupiscence ) turned away his Heart from following the Lord , to Worship strange Gods , and to Burn Incense to Idols ; namely , Astarte , Goddess of the Zidonians , and Moloch , the Abomination of the Ammonites , &c. Now if such a Man as Solomon falls under the power of Lust , who can think to stand ? if his Wisdom could not save him from becoming a Sot in his Old Age , and from doing things so strangely , and horribly repugnant to Reason and Conscience , what shall we think of our selves ? How can we promise our selves , in the end , any better issue of our Lust , than that we shall , with Solomon , become insensible both of Conscience and Honour , and be given up to do , and act in all things contrary to Reason , contrary to Prudence , contrary to all Vertue and Honesty ; yea , unless Gods Mercy save us , even with Nabuchodonosor to degenerate into Bruit Beasts , Dan. 4. 33. through the prevalency of lustful Passions , and the extream blindness of Mind , and perversion of Judgment , which they cause , being overlong indulg'd unto ; and that God in wrath delivers impenitent , obstinate Sinners up to them ; according , as by the testimony of Saint Paul he did the Gentiles : of whom it is written ( Rom. 1. 24 , 26 , 28 , &c. that God ( for their sins of Whoredom , Idolatry and Uncleanness , Corporal and Spiritual ) gave them up to a Spirit of Vncleanness , to Vile Affections , to a reprobate mind , ( void of all sound Judgment ) and to do things that were not convenient : and all to teach us , what the horrid effects of unbridled lust are upon the minds of Men , destitute of the Grace of God , and given up to the power of Satan .

The Luxurious Man is so senseless , that for the prosecution and obtaining of his Lust , he puts all other Concerns in Oblivion , and does things without any consideration or reason . He gives his poor Soul to the Devil and Eternal Damnation for nothing . Can any thing be more unreasonable ? He loses the Kingdom of Heaven and Eternal Glory for nothing ; he brings upon himself everlasting misery for nothing . I say for nothing , or for a thing of no value with good and wise men . If some Temporal Kingdom , or Principality , were exposed to sale , or sold away for a small inconsiderable sum of money , I suppose no body would taxe me , if I should say , such a Kingdom or Principality were sold or given away for nothing ; because the price was not in any reasonable sort comparable , or proportioned , to the thing sold : So when I say the Adulterer , Fornicator , the Incestuous and Vnclean Person , sells his Soul to the Devil for nothing , gives away his Portion in the Kingdom of Heaven , Eternal Bliss , Eternal Glory , for nothing , I am sure I speak Truth ; no man can justly blame me for what I say ; seeing all this is done for a momentary , short , vile pleasure or delectation of the Flesh , and for the satisfaction of a sensual Appetite , which no wise man , that is Master of himself , values ; neither should any well-instructed Christian admit , or think of , but in order to some higher and more vertuous ends ; viz. the lawful procreation of Children , to be brought up in the Knowledge and Fear of God , and for the Conservation of Conjugal Fidelity and Amity .

Saint Augustin is of the same mind with me , and confirms what I have said by his own Testimony , saying , That whoever , for a little , short , pleasure of this world ( he means the pleasure of a Voluptuous Carnal Act ) gives away that for which Christ gave himself to death : ( to wit his Soul ) there can be no doubt made , but in doing so he forfeits his reason quite , and at the same instant shews himself to be an unreasonable , senseless bruitish person , scarce deserving the name of man . Which considering also , another most learned Divine compares a lasci●ious ( lustful ) Man , to a foolish and unskilful Merchant , who undervalues his own Merchandise , and sells things , that are of great worth and estimation , for an inconsiderable price ; applying to this purpose that which is said , Prov. 6. 26. Pretium scorti vix est unius panis , & c. The price of a Harlot is scarce worth a loaf of Bread ; it hardly comes to so much ; and yet such a Woman catches the precious Soul of Men. The meaning is what we have already said , That such as joyn themselves to Harlots , do pawn their Soul ( the most precious thing they have in the world ) for that which is worth just nothing .

The Luxurious Man therefore , besides his transgressing Gods Commandement , does great injury to Christ , in presuming to sell that at so mean a rate , which he thought worth the purchasing at so great a price . Besides , he sells that , which is not at his own disposing ; he sells that , which he hath not power to sell or give : for according to the Apostle , 1 Cor. 6. 19 , 20. Our Souls are not our own ; we are bought with a great price ( Bodies and Souls ) we have both our Souls and Bodies of God ; our Bodies and Souls are the Temples of the Holy Ghost which dwelleth in us ; and therefore we ought , by our chaste and holy Conversation , to glorifie God both in our Souls and in our Bodies .

Sect. 3. By reason of Carnal Concupiscence Men abide or remain in Sin , and entangle themselves more and more therein .

Have you never observed the Snails , how that naturally for the most part they lie bathing and soaking themselves in their own Jelly or filthy Pickle ; and if they put out at any time , they carry their Shell on their Backs ; into which , upon the least disturbance or hinderance that they met with , they presently shrink and shut up themselves ; being of the slowest motion of any Creatures that move . This sordid Creature is a perfect Emblem of a Voluptuous Man , who is ( or by his good-will would be ) always wallowing in the filthy Mire of unclean Lust ; a loathsome Creature both for Body and Soul ; slow to any thing that is Good ; and most of all to that which would be his greatest good : True Repentance , and breaking off his evil custom of Sinning , which is as it were the Shell upon his Back , in which he resides for the most part of his Life ; and whither upon every little Temptation , yea sometimes to divert himself from other Griefs , he retires , and makes an unhappy retreat . He is more filthy and stinking , than any Dung-hill , by reason of his frequent and vile uncleanness . He is a Swine , that delights in nothing more than to be lying on a Dung-hill , or wallowing in some Miry or Dirty Puddle ; placing his whole Felicity in Lustful Pleasure , and satisfaction of his Inordinate Appetites in that kind ; persevering therein too often ( unhappy Man that he is ) till Death seizes upon him , and carries him in a moment to Hell .

There is a saying of the Prophet Joel ( Chap. 1. v. 7. ) to this purpose , Computruerunt jumenta in stercore sua . The Beasts are rotted in their own Dung . Upon which passage of the Holy Scripture , Saint Gregory Commenting , teaches that by the Beasts here said to be rotted together ( or putrified ) in their own Dung , may well be understood Voluptuous , Carnal , and Sensually-minded Persons , who Perish , and Corrupt ( Bodies and Souls ) in the Dung of their own filthy Actions : that which made Pope Innocent ; reflecting upon the same words , to cry out : Oh , the extream turpitude of Sensuality , which not only defiles Body and Soul , but renders them unsavoury ; makes them stink , and to be abominated in the Sight of God , Angels , and all Men , that are not Beasts like themselves : In which sense also it is most true what the Apostle teaches , 1 Cor. 6. 19 , viz. That the Adulterer , Fornicator , and all such like Sinners , do violate Gods Temple ( which is their own Body ) because by defiling it with Lust , they make it of the Temple of God ( wherein the sweet Odour and Incense of Vertue and Good Works , ought to be continually offered and ascending before the Divine Majesty ) a very Sty of Satan ; wherein nothing can be perceived but the filthy Steam and Ill-sent of Sin and Uncleanness .

Add to all this , That by Carnal Concupiscence , Men are entangled and tyed fast , in their Inordinate Affections towards Women : for which reason the Wise Man saith , Ecclus. 7. 27. Laqeuus Venatorum , & Sagena , cor Mulieris , &c. The Lewd Women is as a Hunters-snare to Men ( the Devil is that Hunter , hunting and pursuing poor Souls to Death , by this means ) her Heart as Nets , and-her Hands , Bands . In which words , they that observe the Passage more curiously , seem to observe three several ways or methods , by which Women , through Concupiscence , entangle Men ; that is to say , by Snares , by Nets , and by Bands : and according to this , they likewise observe three several sorts of Men , that are more especially subject to be entangled and caught by each of those ways or methods respectively . Snares are proper to catch Birds that flie in the Air ; and by them they understand Vain , Proud , High-minded , and Light-minded People . Nets are commonly used to catch Fishes , that swim in the Water , understanding by them the Glutton and Drunkard , and all such as give themselves over-much to the pleasures of their Palate ; always ( by their good-will ) swiming in their Delicacies and Varieties of Meats and Drinks . Bands , are for the catching of wild and stronger Creatures ; by which they intend the multitude of Covetous , Unjust , and Worldly-minded People , who offend commonly by some way of Violence , Oppression , Rapine , Injustice , Fraud , &c. So that in fine , all sorts of People are taken , one way or other , by them , none ( or at least very few ) escaping : the consideration whereof extorted from the good Father Saint Hierome , this pathetique Exclamation , Oh Hell-fire ( saith he ) O those Everlasting Burnings ! of which Gluttony and Drunkenness are the Fewel ; Pride and Ambition the Flame ; Lewd and Filthy Speech the Spa●kles ; Infamy and Shame the S●inking Smoak ; Impudicity and Vncleanness the Ashes ; and the effect Eternal Misery and Torment .

Sect. 4. Remedies against Carnal Concupiscence .

To the Soul that remembers her self , and , desirous to live Chaste , would know what Remedies may be found against the poisonous force and infection of Carnal Concupiscence , I shall in the first place , with Father Causin , give this Advice ; to wit , That so long as she lives in this sinful World ( where Temptations to Vice are so many and great ) how well soever things at present seem to go with her , yet that she always judges it most impossible for her to persevere to the end in that state , but by the singular Gift , Favour , and Grace of Almighty God , according to that Confession of the Wise Man , beginning his Prayer to God ; Sap 8. v. 21. Scivi , quoniam aliter non possem esse continens , &c. I know ( saith he ) full well , that I cannot otherwise be continent , unless God give me the Gift ; and a point of Wisdom it is , to know whose Gift the Grace of Chastity and Continency is . It is therefore absolute necessary , that for the Gift we have particular recourse to God , even to the most Holy and Vndivided Trinity ; begging it of him , who , according to Saint Gregory Nazianzen , is the first of Virgins ; that is , God our Saviour ; and in the second place , that we address our Prayers to like purpose , unto the Blessed Mother of God , the Virgin Mary , to our good Angel , and to such other of the Blessed Saints and Angels in Heaven , as we have chosen , or that our Faith and Devotion have made to be our Patrons in Heaven ; begging their Mediation and Prayers for us , that we may be always delivered from the reproaches of Belial , the Spirit of Impurity ; and that we may pass over our Life Innocently and Holily in this present evil World ; possessing our Vessels ( that is , these Bodies of ours ) as the Apostle speaks ( 1 Thes. 4. v. 4. ) in Sanctification and Honour ; not in the Lust of Concupiscence : and finally , that through the mercies of God , and the help of his Grace , we may come to enjoy those Crowns and Garlands of Heavenly Glory , which shall be given to those , who in this Fight betwixt the Spirit and the Flesh , overcome the wicked one , and continue Faithful unto their Captain and General Christ Jesus unto the Death .

Wherefore my Advice and Counsel to all is , that of the Apostle ( 1 Cor. 10. 12. ) He that thinks he standeth , let him take heed least he fall . If at present you feel your selves at peace , and unmolested with the suggestions and bad inclinations which others lie under , and combate with daily more or less ; give thanks to God for his Mercy , and beg the continuance of his Grace to you ; but enter not into any vain Complacence , and Opinion of your self , as if it were the effect of your own Forces : it is the effect of Heavens Benignity towards you ; and if you presume to think otherwise , it is to be fear'd you will find your errour in the sad experiment of some unhappy fall . Therefore walk humbly before God , trusting to his Grace , not to your selves ; and be sure , as much as you can , to avoid all occasions of sin .

Sect. 5. Advice and Exhortation to all sorts of Persons , to overcome the Vice of Carnal Concupiscence .

I find nothing more proper for this purpose , viz. of subduing and extinguishing the motions of Carnal Concupiscence , than what I have extracted ( for your use ) out of the Holy Court , 1. Treatise of Love ; Sect. 1. S. 9. where the Pious and Learned Author , Father Causin , delivers himself thus : Give your selves a little leisure to recollect your thoughts together , and with the Eye of attentive Consideration to behold the many Disasters which wait on the experiencing of Carnal Sensualities . If you be a Virgin , stain not the Honour of your State ; vilifie not in your Flesh on Earth , a Virtue to which Angels afford such Glory in Heaven . Beware of that damnable curiosity , which makes you desire to know what cannot be known by you , but by becoming criminal . If you understand what this sin is , profit by your experience , and betray not an eternity of Blessedness for a Pleasure so short . If you be a Master of a Family , or a Person of Quality , mark what Saint Gregory Nazianzen says , A Man ( saith he ) by means of this sin totally ruins Body and Soul , Estate and Reputation . He is terrible at home to his own Honshold , and shameless abroad ; serving as an Executioner to his chaste Wife , whom his unkindness and ill-carriage vexes to Death every day . He is a Tyrant even to his own Children , a reproach to his Friends , a scourge to all his Domestiques , a dishonour to his Kindred , and a blemish to his own good Name ; a shipwrack to his Fortune , and a Fable ( or Talking-stock to all the World .

If you be a Maid , ever fear how you become a Woman , and cast not the Garland of your Virginity under the Feet of Swine : give not a Hair of your Head to them , who promise you Mountains of Gold ; and when they desire you in quest of Marriage , then is the time that you must be least inclined to Marriage-pleasures ; all what you grant to their importunity in this kind , contrary to Chastity before Marriage , will be the subject of your disgrace and misfortune after it : for when they shall have wedded you , they will be continually imagining you liberal to others of that whereof you were prodigal to them : it will be a source of jealous thoughts and surmizing concerning you , as long as you live together .

If you be a Married Woman , and ( and as charity commands us to think ) chaste , innocent , and of good reputation , what colour or pretence , can you have in reason , to ingage your self in a Crime , for which Husbands have such furious Passions and Aversion ; the Laws thundering out threats against it , Judges ready to pass Sentence , and Gibbets and Scaffolds prepar'd for the punishment thereof ; not to speak of the many poor creatures , which have by occasion of this sin , ended their unhappy Lives in an untimely manner , being surpriz'd in the Fact , and in the heat of their sin made to exchange their Lustful Flames , for the Fire which shall never be quenched .

If you be a Man of the Sword , know , it is given you to defend the Honour of Chastity , and not to violate it either in your self or others ; and that the Man , who suffers himself to be led and overcome by Women , what Rhodomantadoes soever he speaks or talks , where just occasion requires valour , he is often times found a Coward . If you be a Judge , or Magistrate , or raised up into an Eminent Place , degrade not your self of the Honour which God hath imprinted on your Forehead ; mount not up to the Throne of Judicature , to condemn there what you practice at home ; and never think that the Purple ( which will not be died but by the Virgins Hands ) ought to be worn on any other but a chaste Body .

If you be an Ecclesiastick , and ( which is more ) engaged to Religion , or advanc'd in Prelacy ; will you be so unnatural , as ever to consent to a sin , which in your person cannot be less than Sacriledge ? What a madness is it , that for the poor satisfaction , which an infamous Act of Bruitish Lust gives you , you will become either an Excomunicate , or a Persecutor of Jesus Christ ? Excommunicate , I say , if of your self , and out of the consciousness of your self , you do abstain from coming to the Altar ; and a Persecutor of Jesus Christ , if you do come to consecrate , or receive the Blessed Sacrament in the guilt of this horrible sin : you strike a Nail into his Hand , you peirce his side with a Launce , you are a Wolf that devoureth the Flock of Christ , and destroyeth , so much as in you lies , his Brethren by your ill example .

It is the observation of Epictetus , That Carnal Lust , or Concupiscence , is an odious thing , and unbeseeming , in what Person soever it is found . In a Maid it is a shame , and a thing , the thought whereof is to be blush'd at : In a Woman 't is a Rage , and argues a furious Commotion and Disorder of those Passions , which in her ought to be more calm'd and better ordered : In a Man 't is Lewdness : In Youth a Folly deserving great blame ; and in Old Age a disgrace worthy of all scorn .

Sect. 6. The main and chief Remedy of Concupiscence , is , to avoid the occasions thereof .

Flight from the occasions of Carnal Sensuality is a most assured Bulwark for the defence and security of Chastity ; and he that constantly makes use of this stratagem is sure to overcome , in this so perillous warfare . Let the great Conquerours of the World , Fight out their Battles by dint of Sword , the Christian Souldier gains his point better ( that is , more safely , and no less honourably ) by flying them , than by sighting . No man doubts , but to retreat and gain the Victory is more honourable , than to fight and lose it . They that know any thing in this affair , cannot be ignorant , that this cursed Evil ( the sin of Carnal Concupiscence ) proceeds for the most part , and is occasion'd by overmuch Familiarity , and private Conversation with Women ; of which the greater part are either apt to tempt , or easie to be tempted to sin : and therefore all such acquaintance ( or being alone together ) of unmarried persons of different Sex is absolutely to be avoided by all that desire to live chaste . 'T is as possible to carry Fire-Coals in your Bosome , and not be burnt , as to converse familiarly with a Woman in private , and not be touch'd with some Sparks of Lustful passion ( such is the frailty of Humane Nature ) which if indulg'd unto , will soon break out into a greater flame ; which is the reason why we are so often , and so earnestly call'd upon in the Holy Scriptures , to beware of all such evil and unnecessary conversing with Women . Vse not their company , saith the Wise Man , Ecclus. 9. 4. Look not on them ( v. 5. ) Turn away thine eye from their Beauty ( v. 8. ) least thou fall by it . Sit not with them ; especially not at the Wine ( v. 9. ) Keep from them , decline them ; shun their Company , Prov. 5. 8. 6. 14. and the like : according to which the Ancient Fathers , and all good Preachers of the Catholique Church , disswade us what they can , and give us all good Counsel and Admonition to avoid all unnecessary Familiarity and Converse with those of the other Sex ; and more especially when there is probable occasion of sin fear'd or suspected .

To conclude , finding the whole Ninth Chapter ( almost ) of the Sacred Book , Ecclesiasticus , to contain instructions , so very opposite and proper to the Subject we have in hand , I could not think it amiss , to set it down here verbatim ( or word for word ) in English , as the Epilogue of this my small work ; and to recommend it , together with some few other Additaments of like nature ; to the most serious Reflection and Consideration of my Pious Reader : Thus , therefore it begins , Ecclus. 9. v. 2 , 3 , 4 , &c. Ne des mulieri potestatem animae tuae , &c. Give not ( saith this Wise Man ) power over thy Soul to a Woman , least she enter ( or set her Foot ) upon that which is thy strength or substance , and thou be put to shame for it . Look not upon a Woman , whose mind goeth after many things , least ( perhaps ) thou fall into her Snares . With her that is a Dancer , be not daily conversant , that thou perish not by her procurement : Gaze not upon a Virgin , least thou be scandalized , or stumble at her Beauty : Give not thy Soul to Harlots in any sort , least thou destroy thy self and thine Inheritance thereby . Turn away thy Face from a Trimmed Woman , and look not upon anothers Beauty ; for by the Comeliness of Women , many have perished ; and hereby Concupiscence is inflamed as a Fire : Every Woman that is an Harlot , shall be trodden upon as Dung in the way : Many through admiring the Beauty of their Neighbours Wife , have become reprobate ; for her Talk ( or to have Communication and Familiarity with her ) burneth as Fire .

Sit not at all with another Mans Wife , nor repose upon the Bed with her ; and chat not with her at the Wine , least ( perhaps ) thy heart incline towards her , and with the Bloud thou fallest into perdition . The like Counsel is reiterated , chap. 41. v. 27. Look not after another Mans Wife , and be not too private with his Maid-servant , neither stand thou by her Bed-side ; and chap. 42. 12 , 13. Gaze not after Beauty , and sit not in the Company of Women : For , from Garments comeeh a Moth , and from Women Wickedness . In which sense , and by reason whereof , it is a great Truth , that , which the Wise Man pronounceth in the verse immediately next following ; though otherwise it may seem hard and unequal . Melior est iniquitas Viri , quam mulier benefaciens . Better is the iniquity ( that is , the unkindness and churlishness ) of a Man , than a Woman that is over-kind , and so courteous to Men , as that she leads them thereby into the shame and reproach of sin . The unkindest , churlishest Man in the World , is not so great an evil , as that good-natur'd Woman , of whom Solomon speaks , Prov. 5. v. 3 , 4 , &c. Favus distillans labia meretricis , &c. The Lips of an Harlot drop as an Honey-comb , and her Mouth is Smoother than Oyl ; but her later end is bitter as Worm-wood , and sharp as a Two-edged Sword : Her Feet go down to Death , and her Steps as low as Hell . Now therefore my Son ( saith that Holy Prophet ) hear me , and depart not from the words of my Mouth : Remove tby way far from her , and come not nigh the door of her House : Her House is the way to Hell ( 7. 27. ) none that go in unto her , return again , neither take they hold of the paths of Life . What should be more said ! The consequence then I deem to be most clear , that if we would avoid Carnal Concupiscence , together with all the Evils , Impieties , Mischiefs ( Spiritual and Corporal ) that follow upon it , when 't is obey'd and yielded to ; it is absolutely necessary not to frequent Womens Company unnecessarily , or without great Circumspection and Caution ; and most of all not to be Private or Familiar with them .

Seeing then , by what we have read and heard , witnessed to us , by so many Testimonies of the Holy Prophets of God ; of our Saviour himself ( who is the Living and the True God ) his Apostles and other Pen-men , and Preachers of the Eternal Gospel ; we cannot but be sufficently admonish'd , how much it concerns us to suppress all motions , and to decline all occasions , that lead us to this soul and vile sin of Carnal Concupiscence ; to strengthen such Holy Resolutions , as the good Christian may be mov'd to take hereupon ; and to help him the better to put them in execution , my last ( and short ) advice to him is , that he take to himself some Spiritual Guid and Director , whom he shall find to be a person able and intelligent , of Experience , or well practic●d in the Affairs of Spiritual Conduct , and ( above all ) of good Life and Conversation ; resign your self wholly up to his Advice ; follow in all things his good Counsel and Instructions , and doubt not but his help ( the Grace and Favour of God concurring , which is never denied to those that seek it with a good heart ) doubt not ( I say ) but by his help you will in a short time , find your self ( with the Just and Righteous Man Lot , 2 Pet. 2. 8 , 9. ) happily drawn out , and delivered from those Flames of Sodom and Gomorrah ( with which you were inflicted ) and placed in repose and safety upon the Mountain of Holiness , and of the Everlasting God .

In the mean time , dear Christian Reader , let the Contents of these foregoing Treatises suffice , for the present Remedy of your Languishing Diseases , occasioned by Self-love , Pride , Gluttony , and Carnal Concupiscence : If time , occasion , I may hereafter ( by Gods Grace ) dilate my self further upon these or the like Subjects .

LAUS DEO SEMPER .

FINIS .