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
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 thereâ—o till they be overthrown by it This I shall make to appear by the Example that follows bing a matâ—er of undoubted Truth and menâ—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 â—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 shoulâ— be instantly set free of all other Temptations and Perturbations whatsoever if he would chuse to commâ—â— but any one of these Three followinâ— Sins to wit Drunkenness Wiâ—ful-murther or Adultery The poâ—â— unfortunate Man willing to be râ—â— once for all of so many troublesoâ—â— 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 conâ—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 upoâ— him and kills him in the same place Thus by the event of this sad Example you see how he that thought tâ— have chosen the least Sin chose thâ— greatest so dangerous a thing it â—â— to chuse any Sin even the smallest and saw himself involved in the mâ—â— heinous and execrable of Sins aâ— all this caused by the Sin of Druâ—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 â—eason to a Man sleeping upon the Waves at Sea Eris saith he speakâ—ng unto and instructing a Drunâ—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
sinful complacency as most commonly it is yet Self-love and Vanitâ— is for certain the principal motive aâ— cause of such pretensions to wit because the party is exteriourly fair amiable delightsome discreet â—â—vise affable and of good humour â—s they call it good company a â—ood disposition or that some other â—ke quality commends her to our fanâ—y all which are but the repasts of Self-love and do render all the Acts â—f Humane or seeming Moral Vertue â—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 beâ—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 â—ut be very dangerous which I shall â—onfirm by one further Example Supâ—ose one be really a covetous Man â—hat is inordinately greedy and desiâ—ous of worldly wealth and to heap â—p Riches yet for fear of the Temâ—oral Laws or being unwilling to lose his reputation by being a known noâ—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 particuâ—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 Disobedienâ— to Parents Ingratitudes Incontinency Impieties and what not all issuinâ— from the root of Self-love he foâ—gets not to put into this Black Roâ—â— that Saint-seeming Vice or deadâ— sin of Hypocrisy telling us thâ— notwithstanding Men should be reallâ— guilty of so many and great Vices yet they will make much professioâ— of Vertue though there be no trâ—â— fear of God in their Hearts yet thâ— will pretend to Piety having a Foâ— of Godliness but denying the Powâ—â— thereof 2 Tim. 3. 2 3 4 5 c. â— if he had said they are so maâ— Wolves in Lamb-skins they will seeâ— outwardly Holy and Vertuous bâ— in their interiour are meer Hypocritâ— and great enemies of Vertue whâ— it will stand with their private Inâ—â—rests and Self-love to be so inâ—â—much that I cannot but remember â—here what our Saviour saith in the Gospel Joan. 12. v. 25. Qui amat â—animam suam perdet eam qui oâ—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 â—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 iâ— God The Second is When he ruâ— head-long into all manner of Carnâ—â— Concupiscences permitting himseâ—â— to sink in the deepest abyss of sin iâ— that kind The Third is When Meâ— Glory and Boast of their Sinnes aâ— Iniquities As to the first of these to wit that a Man exposes himseâ—â— to great danger and commits a grievous oversight in suffering himself â—â— be so carried away with the vaâ—â— things of this World whetheâ— Riches Honours Pleasures and Fruition of them nay so much as to foâ—get himself and his own condition â— his own nature and excellency reâ—dring himself thereby like unto thâ— Bruit Beasts who have no reason and exercise no Understanding Diâ—cretion Prudence in the pursuit â—â— what they love and finally in having more confidence in Creature than in God the onely Creator Anâ— that which
is worst of all is that â—aving thus tasted the inordinate â—ensualities and Delights of the World they come by degrees to be â—isaffected and to take no pleasure in â—hings Celestial For as Saint Paul â—ith 1 Cor. 2 v. 14. Animalis hoâ—o non percipit ea quae sunt Spiritus â—ei The sensual Man petceiveth not â—hose things that are of the Spirit of â—od It is therefore a certain Truth â—â—at the more a Man approaches by â—elight and pleasure to worldly things he less his affections are to things of â—eaven and the more backward he â—oes daily from them Ah would â— God Men were as well rooted and â—xed in the Love of God as they are â—â— the Love of the World How â—ould the Pleasures and Possessions of â—e World seem tedious to them and â—ther a perpetual torment than a peretual delight joy c. For so Saint â—ugustine judgeth Lib. 13. of his â—onfessions saying The effects of â—â—ue Love that is the Love of God is sweetness but the effects of Self-loâ—â— is bitterness This is also manifest and furthâ—â— confirmed in the Gospel by the Eâ—ample of the Rich Man who as â—â— read in St. Luke Chap. 12. v. 1â— trusted so much to his wealth and the abundance which he had gather together that he said thus to â—â— Soul O anima mea quid timeâ— habes multa bona posita in annos â—â—rimos ' requiesce comede bibe â—â— lare O my Soul what fearest thâ—â— thou hast much Goods laid up for mâ— Years take thine Ease Eat Drâ—â—â— and make good Chear Eat good Mâ— Drink good Liquor Banquet â—â— fill nothing shall be wanting to thâ— See how this unhappy Man altoâ—â—ther destitute of the Comforts whâ— come from God resolves to have â—â— to take his Humane Consolation his Riches and in the Wealth he â—â— gathered but to his eternal grief â— sorrow he sound that he propt him up and rested upon a broken Stâ—â— â—r the next night that followed â—ade him see how much he was deâ—ived the Devil his and Mankinds â—eat Enemy coming and taking his â—â—ul from him Alas What good â—hat benefit did this miserable wretch â—â—ceive of all the Wealth and Goods â— had laid up he only heaped up â—â—series and eternal damnation upon â—â—mself while he put more confiâ—â—nce in the Creature that is in his â—ods Riches and Wealth than he did â—â— the Creator and relied more secure â—â—on his treasures than in God for â—hich cause at length the enemy of â—â—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 cerâ—â—n hat man exposeth himself to most â—â—ident and great danger of his Soul in running headlong into all mannâ—â— of Fleshly Concupiscences and Lustâ— and permitting himself to sink into tâ—â— deepest abyss of sin through thâ—â— filthy kind of Self-love it being in oâ— Vice the most absolute defiance thâ— can be given to Vertue and Honestâ— and in one kind of sin the greatest prâ—varication and contempt that can â—â— declared against Gods Commanâ—ments which require Holiness in â—â— and Sanctification both of the Spiâ— and Flesh whereas through the prâ—valency of this Vice we see even â—â— daily experience many worldly mâ— loving themselves their ease and pleâ—sures over much in effect to renounâ—â— their very Baptism and all the Hoâ— Vows and Promises which eithâ—â— there or at any other time they evâ—â— made to God and his Saints and â— to enjoy their present pleasure aâ—â— to have their carnal affections and vâ—luptuousness satisfied yea for â—â— part I cannot but profess to belieâ—â— concerning many men that withâ—â— â—heir hearts they would become Aâ—heists Epicures Turks and Infidels â—r what you will any thing or noâ—hing in point of Religion proâ—ided they could be morally and well â—ssured of the Fruition of their temâ—oral pleasures and that notwithâ—â—anding they should have all their deâ—â—res in that kind accomplished in â—is world as that unfortunate Aâ—â—ila is said to have done who beâ—â—g born and educated in Christianity â—nd taken for the most Learned Man â—f his time having translated both â—e Old and New Testament also â—ritten and Composed several good â—orks or Books full of Sound and â—hristian Doctrine yet unhappy man â— length he forsook Christianity reâ—ounced his Baptism and declared himâ—â—lf a Jew for no other reason but â—â—ly to marry a Wife that was one of â—â—at profession Alas How many are to be seen eâ—ery day that do the same or like thing â—on the same or like account namely for to live at liberty in the commoâ— road of the most notorious sinners Especially if they be such persons aâ— 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 botâ— by Scripture Reason and sad Examples the general Ruin of Mankind by Self-love I shall not doubt in thâ— which follows in like manner to makâ— evident the dangers and manifold inconveniencies that men expose them selves unto by glorying in their siâ— and iniquities as some do and by justifying themselves when they have doâ— amiss as others Saint John the bâ— loved Disciple of Jesus Christ hath this â—einous crime in so great detestation â—hat he will not have the Faithful to â—ray for them who take delight in â—in and remain obstinately and impeâ—itently therein avouching the same â—o be a sin unto death Est peccaâ—um ad mortem non dico ut pro eo â—â—uis rogit 1 Joan. 5. v. 16. There â—s a sin saith he unto death I do â—ot say that any should pray for that â—in And verily it is no wonder that â—o great a sin to wit as the gloryâ—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 â— way of correction and reproof Quid gloriaris in malitia c. Psal â—1 v. 3. Sinner why doest thou glory in thy Malice why doest thou boast â—hy self thou which art mighty in iniâ—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 iâ— our duty and to offend God and dâ— abolicum quid a devilish thing to persevere and continue in sin how much more devilish and detestable must it be to
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 calleâ— him and remained there Forty Dayes and Forty Nights without any manner of Food neitheâ— 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 â— 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 anâ— forty nights together without any nourishment till he came to Horeb the Mount of God Observe here â— 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 Dainâ—ies and Varieties of Meats and Drinks which that Court afforded â—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
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 â—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
Masters Care nor Pilots Skill nor the Help of all the People in the Ship can save such â—â— Ship from sinking unless they unlade her Such is the case of all theâ— that are surcharg'd with Drink nothing can do them any good so lonâ— as they are Drunk no good thoughts take place in them no inspirations no good counsel no instruction can be given them to any effect neither the fear of God nor the fear of what will come on them at last works ought or prevails with them to cease their Drinking all means used to this proving vain and ineffectual as woful and almost daily experience shews If you would hear more of this Subject viz. what agitations and tossings of mind no less than of Body Drunkards do suffer in the stormy tempests of their Drunken Fits Saint Ambrose will tell you that those who are in Drink are like Men in a Tempest tossed this way and that way and with great unquietness agitated in several respects First they are disquieted with vain and contrary Cogitations their Thoughts and the inclinations of their Mind reel and stagger sometimes to the right Hand sometimes to the left not being able either to discern Truth from Falshood or to resolve what is fit or unfit to be done Their Sight oft-times fails they are unstable in their Goings they Trip and Over-reach and Stumble almost at every Step sometimes Falling and always in danger to Fall in their distemper'd Phantasies imagining that they saw Mountains and Valleys and heard various Sounds and Noises All their Bodies become at length Quagmires of Evil and Corrupt Humors in which their Spirits are so bemir'd and clamm'd up that they find not such free passage as the Health and Constitution of their Bodies require All their Members are as it were disjoynted and out of place so that none of them perform their Office well Their Heads Wag their Tongues Faulter and Stammer their Hands Shake and Tremble as if they were Paralytique or had the Palsie their Knees and Hamstrings Fail their Feet Trip and Strike so long one against the other that at length down they fall Headlong and there the Beast lies till Company come to help him up To this purpose speaketh the Holy Father and by this True Description you may see how dangerous a Distemper Drunkenness is and how prejudicial both to Soul and Body Sect. 3. Drunkenness raiseth a furious Tempest in the Tongue After so great a storm and disturbance to the whole Body the Tempest of the Tongue follows which is a particular but yet an unruly Member as the Apostle saith Jac. 38. and the excess of Drink makes it much more unruly Drunkenness excites and moves the Tongue to all manner of mischief and ill-speaking Hence come filthy lewd and lascivious Expressions hence come lying and false boasting hence come insolent contumelious and provoking Words hence come Envious Malevolent and Detracting Discourse Censorious Language The Tongue of a Drunkard is the most prompt Instrument the Devil has to tempt unto all Evil and to with-draw from all Good The Drunkards Tongue is apt to Swear to Curse and Blaspheme The Drunkard makes no scruple to take Gods Name in vain to boast falsly and vain gloriously of himself and to be extravagant in Speech relating as well to God as his Neighbour whom he spares not uncharitably and causelesly to traduce whether absent or present whether alive or dead And from Evil Words they proceed to Evil Actions for Drunkards are commonly Quarrelsome and given to Contentions especially in their Drink As great Friends as they will seem to be yet none more apt to fall out none more apt to have wranglings brawlings and animosities one with another Whosoever will not say as they say and do as they do they take it for an affront and resent it when they see opportunity So true it is what the Scripture saith Ecclus 31. v. 39. Ebrietatis animositas imprudentis offensio c. The Animosity that comes by Drunkenness makes the Fool to offend or do something which he should not do it abates Valour and procures him Wounds The Discourse of Drunken Men what is it for the most part but Vaunting or Ribauldry lewd or detracting Speech rash Judgments hard Censures Sin all The Wise Man saith In multiloquio non deest peccatum In much talk there wants not Sin And who more talkative than Men in Drink insomuch as 't is taken for a Prodigy almost or at least for a Disease to observe any of them to be deep in Drink and deep in Silence at the same time if they be awake Saint Ambrose toucheth some of these People to the Quick Saying When Drunkards are got together and set to their Drinking in Taverns and Ale-houses though some of them have scarce a Shirt to their Back or Meat to Eat the next day yet at this time they will have their Verdicts and with equal Folly and Impudence pass their Censures even upon Kings Princes and all others that are above them in Authority or Honour and more especially when Things go contrary to their Will and Mind This vain and contemptible sort of People seem to themselves to Reign and Rule and Command great Armies They seem in their own Conceits io be Rich and Powerful who are in truth Beggers when they are sober While they are in Drink they have all Things in Plenty they give Gold they scatter Silver build Castles in the Air and what not when as perhaps really they have scarce Money enough to pay their reckoning These people are not capable of advice as contemning all good counsel that can be given them being of those whom the Scripture Deut. 21. 20. stiles Contumaces protervos Froward and stubborn Children comessationibus vacantes Giving themselves to Riot and Drunkenness to Feasting and Tipling who when they are once high-flown with Liquor think none so good or so wise as themselves pretending to know allt things when indeed they know nothing as they ought and themselves least of all taking upon them to dispute of all Matters and to determine in all Cases to interpret all Laws Divine and Humane yea to Correct and Controul if the Humour be strong in them for with too many of them it is a Custom not only to drink beyond measure but in the midst of their Drunken Cups to fall into dispute about Matters of Religion and to discuss in that contentious and profane manner things most Sacred So that full well is the Saying of St. Paul 1 Tim. 6. v. 4. verified of them Superbi sant ni hil scientes c. They are Proud knowing nothing but languishing about Questions and strifes of Words whereof cometh Envy Strife Railings Evil Surmizings perverse Disputings of Men corrupt in their Minds and destitute of the True Faith from whom we are to with-draw and with whom we should have nothing to do For without doubt where such indiscreet and blind Zeal is there is none of that Wisdom which
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
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