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 Spaâ—kles Infamy and Shame the Sâ—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
brought to shore so expoâ—â—d to poverty and miseries that conâ—â—dering the matter well we may â—nclude and say that through Self-â—â—ve many chast Wedlocks are disturbâ—d many Poysons mingled producâ—â—g wicked effects that many Halâ—ers are put about the Necks of Self-â—â—vers many Swords drawn and â—any sad Tragedies begun in the night â—hat are ended at high-noon-day upon a Scaffold Oh how happy are thoâ— Souls which through the grace oâ— God are exempt and free from thâ— Vice of Self-lave which produceth sucâ— mischiefs and disasters in the world Let us therefore follow and use aâ— our endeavour to put in practice thâ— Wise Counsel of Solomon in thâ— Book of Ecclesiasticus Chap. 21. â— 2. As from the Face of a Serpent â—â— from sin fly from Self-love becausâ— as a Serpent comes slily upon us anâ— stingeth the Body so all sin anâ— consequently Self-love steals upon anâ— 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 thiâ— old inveterate malady of our Souls saying Rom. 5. v. 12. Sicut per â—num hominem peccatum in hunc mundum intravit et per peccatum mors â—ta in omnes homines mors pertranâ—it in quo omnes peccaverunt As â—â— the Doctor of the Gentiles would â—ave said That sin which proceeds â—â—om Self-love as we have before â—emonstrated entred into this world â—rom the beginning and from the â—reation of the same by that sin of â—elf-love death passed unto all men â—n which they have all sinned for eâ—en in the Law of Nature sin was in â—he World from old and death did â—eign until Moses even on them that â—ad not actually sinn ed which is â—s much as to say that from Adam â—n the time of the Law of Nature â—here was sin in the world and â—hough in a manner they knew it not â—et this Spiritual Disease we speak of â—eigned even then as likewise in the â—ime of Moses when the Commandâ—ents or Law of God taught the conâ—rary to wit that God was displeasâ—d therewith and therefore men â—ught to avoid the same But by reason that all mankind were maculate with original sin they had no strengâ—â— of themselves-nor grace to be frâ—â— from Self-love So that thereupon sin did reign â—ver men and also death and damnaâ—tion by reason of Self-love Infant that did never actually offend beinâ— conceived and born in original sin were nevertheless lyable to death anâ— subject to all Spiritual Diseases anâ— to all the Maladies and Corruptions oâ— the Soul having their Nature defileâ— and destitute of Original Justice being averted from God by means of Adams transgression Christ only excepted who was conceived by thâ— Holy Ghost without the Seed of Man and his blessed Mother the Virgiâ— 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 â—â— mankind they were born in a weak and sickly condition of Soul by reason of that sin ever since men were â—â—eated having been holden and torâ—ented by all sorts of Spiritual Diâ—â—empers even the most dangerous â—ost pestilent most violent and â—â—ntinual insomuch that by the â—â—me they were all subject to Satan â—â—d lyable to eternal sorrows they â—ere all made the Children of wrath â—e slaves of sin and every way most â—â—serable Yea these infectious â—â—seases came to such a height upon â—â—e whole race of mankind that â—â—e few only excepted they were â— swept away and perished in the â—â—neral Floud as is to be seen in â—enesis Chap. 7. v. 1 2. c. These most violent fits of sin and â—â—traordinary punishments for the â—â—me were not so soon passed over â—t many great pains and labours folâ—â—wed upon men and that for the â—ace of four hundred years together â—â—der the slavery of King Pharaoh â— the Land of Egypt after which â—â—ing delivered and freed from that cruel bondage they were soon afteâ— visited and afflicted with other grievous calamities and miseries for the space of more than Threescore Yeaâ— together to wit in the Babyloniâ— Captivity where the Royal Propheâ—â— David by the Spirit of Prophecy describes them lamenting and be moaning themselves Psalm 136. â— 1. Super flumina Babylonis illiâ— sedimus flevimus c. Vpoâ— the Rivers of Babylon there it wâ— that we sale and bewailed the aâ—flicted estate of Sion They could noâ— refrain to mourn remembring thâ— great calamities which for their siâ— God had brought even upon his owâ— Sanctuary How many other Feaverâ— sometimes continual sometimes intermitting how many heats of burning torments and pain how manâ— cold fits of desolation and want have men at several times been subject unto and made to undergo upoâ— this account Have we not heard â—â— those surprizes of sudden destructioâ— which came upon the people of Sodom â—nd Gomorrah and all the adjacent â—ountries when they were wholly â—onsumed by Fire as it is described â—en 19 v. 24. Do we not read also â—ow in the time of Elias the Prophet â—â—d at his Prayers Fire came down â—om Heaven and consumed those unâ—â—dly wretches that were sent to apâ—â—ehend him 4 Reg. 1. v. 10. How â—any cold and comfortless long fits of â—mine Pestilence and Mortality â—ere others exercised and plagued â—ith for their sinnes the Heavens â—ing so shut that it rained not for â—any years together and the earth â— parched with drought that it yieldâ—â— no water and people forced thereâ—â— in a languishing and perishing â—â—ndition to wander up and down â—â—king water to drink and finding â—e as we read Hierem. 14. 1 2 3. â— and in many other places of holy â—ipture In the sacred Gospel of Saint John â—hap 5. v. 5. we read of a man that had been diseased in body thâ— space of Thirty Eight Years in Hierusalem and had for a long time waâ—â—ed the stirring of the water there bâ— which an Angel from Heaven curâ— those which first came into the watâ—â— after the stirring of whatsoever â—â—sease they had This poor man hâ—â— lain there expecting his cure eigâ—â— and thirty years together being â—â— reason of his great weakness continâ—ally prevented by some other boâ—â— that stepped into the water befoâ—â— him and therefore deserved at lengâ—â— to be pittied by our Lord Jesus Chriâ—â— and cured by his Almighty Word aâ— Command But alass How muâ—â— more was the whole universal woâ—â— all mankind to be mourned for aâ— compassionated which had lain lâ—guishing not only the space of Thiâ— Eight Years but ever since the Crâ—â—tion of Adam that is by the accoâ—â—â— of some more than Five Thousâ—â—â— Six Hundred and Twenty Years â—â—ing all that time infected and contiâ—â—â—ly vexed with the feavor of original â—â— which lay upon all and every one â—â—d with a Thousand other actual diâ—â—empers maladies and diseases of the â—â—ul which held and afflicted parâ—â—cular persons some in one kind â—â—me
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
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 châ—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
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
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 appâ—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
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 Officâ— 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 â—he Senses of Men and like a Burnâ—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 asâ—erts that Carnal Copulation hath a â—ery great Affinity and participates â—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