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 thâ— 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
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
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 â—â—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 Cathoâ—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 howels 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 eveâ— our Enemies occasion requiring iâ— This is a high degree of Love anâ— so commended by our Saviour him self that he saith of it Joan. 15 13. Majorem Charitatem nemo habet ut animam suam ponat quis prâ—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
distempers both of Flesh and Spirit in those Inhabitants of the Old World that Gods Service was generally neglected and all manner of wickedness and lewdness so practised that Almighty God did therefore resolve to bring that general Deluge upon the whole World and by a Flood of Waters at once to drown and destroy all Mankind of which we read Gen. 6th and 7th Chapters Noah only who was righteous before God Ch. 7. 1. and his Family being saved And yet notwithstanding this general washing the World could not be so totally purified and cleansed but that the filthiness of this sin beside so many others still remains and sticks to the Posterity of Noah unto this day all Mankind generally speaking and all the Nations of the Earth labouring under it in a most sickly and weak condition and many absolutely perishing by means thereof The World still abounds with lewd persons walking in the lusts of Concupiscence notwithstanding that the blessed S. Paul so expresly warns and threatens them with death for it Rom. 8. 13. Si enim secundum carnem vixeritis moriemini c. If you live according to the lusts and sensualities of the flesh ye shall die all of you without exception which S. Hierome in his Comment upon this place of the Apostle confirms saying that Whosoever living in the body useth Carnal Copulation with any out of lawful Wedlock at the same instant he dies spiritually and perishes as to the life of his Soul Hugo that Worthy Author reflecting seriously upon the infectious nature of this Disease could not forbear crying out in this manner Who is able to recount the particular infections and pestilent strength of Carnal Concupiscence who is able to conceive the mischief it hath done in all times and still continues to do unto this day This it was that drowned the whole World this it was that destroyed Sodom and Gomorra with the adjacent Countries by Fire from Heaven this it was that turned those fertile and pleasant Lands into a stinking and poysonous Lake It was Concupiscence that slew the Sichemites and destroyed their City Genes 34. 26 27 c. It was Concupiscence that rooted out almost the whole Tribe of Benjamin from among their Brethren for the sake of a Woman This destroyed in the Wars with the Philistims the Sons of Heli the High-Priest This procur'd the death though und eserved of Vrias the Husband of Bethsabee This murthered Amnon the Son of David This brought his Fathers Curse upon Reuben the Eldest Son of Jacob instead of his Blessing It was Concupiscence that betrayed Sampson first into the power of a Harlot and by her means soon after into the hands of his Enemies This ston'd to death many under the Ancient Law of Moses So that in fine it is most true what the wise Man saith Eccles 9. 9. Propter speciem mulieris multi perierunt through the beauty of Women and their lusting after it many have perished For which reason it is that our blessed Saviour in the Gospel Mat. 5. v. 29. doth so absolutely and strictly forbid the looking after Women with any lustful or unchaste affections pronouncing that whosoever doth so is guilty of Adultery though he never perpetrates the outward act of that sin with any person Ego autem dico vobis c. But I saith he tell you that whosoever looketh on a Woman to lust after her hath already committed Adultery with her in his heart The Adulterous Woman is in this respect like the Serpent called the Basilisk whose Eyes are said to dart such a poyson as kills the beholder forthwith and for that reason if we love our Souls we are to avoid the very sight of such lewd Creatures as much as may be but upon no terms or for any reason whatever to admit of private and familiar conversation with them Qui tetigerit picem inquinabitur ab ea saith the Wise Man Eccles 13. 1. He that toucheth pitch shall be defiled therewith and he that keeps Company with dishonest persons will soon learn to be like them Can a man carry Coals in his Bosom and not be burnt by them No more is it possible to frequent the society of unchaste people without prejudice to Chastity A muliere iniquitas viri from the company of naughty Women Men become naught as the Moth proceeds from the Garment All which is agreeable to the sense of the holy Fathers teaching that all fleshly sensualities of this kind how pleasing soever they seem are but a delicious poyson swallowed with much ease but working direful effects afterward an Epidemical Plague raging amongst men of which many die and all languish all even the whole Race of Mankind some few only excepted being much weakened in point of spiritual strength and their spirit and courage to all good much abated by it Sect. 3. Carnal Concupiscence detestable to God therefore to be avoided Pleasure is the Bait by which the Ghostly Enemy catcheth Souls as Fishes are caught by a Hook and not without great reason For Pleaâ—ure generally speaking but more â—specially the pleasure of the Flesh â—or Carnal Concupiscence is a thing which darkens the light of the Soul â—ot letting her see or perceive the â—ook that is under the Bait that is the great and long pain which attends the short pleasure it hinders all good counsel and all good thoughts that come to mind from taking place and through its luscious inticements turns men quite out of the way of Vertue and throws them headlong into the Gulph or into the bottomless Pit of Sin and Wickedness which renders it a most abominable Vice and in some respects more than all other Vices detestable in Gods sight because there is no Vice that doth so debase the dignity of mans Nature and violate the Prerogative of his Creation as this Vice of Lust oâ— Carnal Concupiscence doth Shalâ— we look any further into the nature of this pleasure Yes the better to avoid and hate the same by considering the cursed Fruit it brings forth it may be expedient to do so The definition of Carnal Concupiscence according to Divines is to this effect Luxuria est impurae â—ibidinosae voluptatis inordinatus apâ—etitus Carnal Concupiscence is noâ—hing else but an inordinate appeâ—ite and desire of Venereous or lustâ—ul pleasure which kind of pleaâ—ure though it tickles and affects the â—enses much for the present yet most commonly it leaves behind it â—ather matter of repentance and reâ—orse than of remembring again â—ith delight For how many unâ—appy Souls Men and Women have â—y means of this vile pleasure unâ—awfully and immoderately pursued â—allen into great inconveniencies conâ—racting grievous and loathsom disâ—ases and ruining themselves both â—oul and Body What prejudice hath â— not done to mens Estate What â—orrows I speak here onely in a â—orldly sense what affliction and â—isturbance of mind hath it not cauâ—ed yea what sottishness what loss â—f wonted wisdom and sound judgâ—ent have not proceeded from it How
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 selt 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 â—ame And much it is to be feared â—hat many especially amongst the â—ounger sort of people do expose â—heir Souls and Eternal Salvation to much hazard who being prone to â—uch frailty as this because they find â—ot themselves to have any intentiâ—n to perpetrate the actual sin make â—ot that scruple of these Lustful Deâ—â—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