Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 3 · Chapter 17
CHAP. XVII. Of the meanes whereby we may be preſerued from whoredome.
ANd thus hauehave I ſpoken of the ſinnes of vncleanneſſe,§. Sect. 1. The firſt means is to reclaime our willes from vncleanneſſe by conſidering euils which the doe accompanie it. both of fornication, which is that filthineſſe that is committed betweene ſingle perſons; and of adulterie, which is committed betweene married folkes; and hauehave prooued that they are not only hainous ſins, but alſo that they are attented vponupon with innumerable miſchiefes, and puniſhed with fearefull puniſhments both in this life, and the life to come. Now in the laſt place I will ſet downe ſome meanes, whereby wee may be the better inabled to preſerue our bodies in puritie and chaſtitie, and bee either reſtrained or reclaimed from whoredome and vncleanneſſe. The which meanes are either common preſeruatiues from all manner of filthie luſts, or more proper remedies againſt adulterie. Concerning the former, if we would be preſerued from whoredome and all manner of filthineſſe, it behooueth vsus firſt to reclaime our willes, and to worke in our hearts and affections an vtter hatred and deteſtation of this ſin, ſo as we may deſire nothing more then to be preſerued from it, if we be yet innocent; or at leaſt, may be reclaimed, if we hauehave offended. For as it is in vaine to preſcribe good medicines to ſuch a patient, as being in louelove with his diſeaſes, will not receiue them; ſo it is in vaine to thinke of meanes to preſerue vsus from ſinne, if wee ſtill hauehave a liking of it, or of remedies to cure our ſpiritual diſeaſes, if we be not come to an earneſt deſire and hearty reſolution to part with them. To this purpoſe therefore let vsus in the firſt place often meditate with our ſelues, of that which hath been alreadie ſpoken, both concerning the hainouſnes of the ſinne, and the greatneſſe of the puniſhment. As for example, yt it is in a high degree, a notorious breach of Gods commandement, the tranſgreſſion whereof is accompanied with a fearefull curſe, that is is a badge of ſuch an one as God hateth, and a notable fruite of the fleſh in which whoſoeuer liue, ſhall die eternally. That he who committeth it, grieuouſlie ſinneth againſt God, his neighbour, and himſelfe, and that in manie reſpects as hath been ſhewed: That it is a cauſe alſo of many other ſinnes, the leaſt wherof deſerueth eternall death. That howſoeuer carnall men make it their idoll and chiefe delight, yet in truth it is a fearefull puniſhment of diuers other grieuous ſinnes. That it ſelfe alſo hath many fearefull puniſhments attending vponupon it, for it ruineth a mans eſtate, it expoſeth his name to infamie and reproch, it maketh him a ſlaue to his owne filthie luſts, and a vaſſall to an odious ſtrumpet: it infatuateth the mind, and bridgeth vponupon the bodie lothſome diſeaſes, and vntimely death: it ſubiecteth a man to Gods fearce wrath, and cauſeth impenitencie and hardneſſe of heart: it ſetteth the offender vponupon a continuall racke, and haunteth him like a helliſh furie: and in a word, it diſpoſſeſſeth him of the ioyes of heauen, and caſteth him headlong into the lake which burneth with fire and brimſtone. And if hauing put into the one skole theſe manifold euils of ſinne and puniſhment, we alſo put into the other the pleaſure and profit of this ſinne, and conſider with our ſelues how that we vndergoe all theſe miſchiefes for the ſatisfying of our brutiſh luſts, and for the inioying of a vaine, ſhort and beaſtly pleaſure; it is not poſſible (if wee be not altogether blockiſh and void of common ſenſe) but that we ſhould hate and abhorre this ſinne, and earneſtly labour in the vſe of all good meanes, whereby we may bee preſerued and deliuered from it.
Now theſe meanes which may bee vſed for this purpoſe are manifold;§. Sect. 2. The ſecond meanes is to purifie our hearts from filthineſſe. firſt, wee muſt labour to purge and purifie our hearts from vncleane luſts, as being the verie fountaines of all filthineſſe and pollution; and to withſtand to the vttermoſt of our power the firſt motions and inclinations which draw vsus vntounto this ſinne. For as Chriſtians ought to bee ſo farre off from committing theſe works of darkenes, that they ſhould not ſo much as take their names into their mouthes, as the Apoſtle telleth vsus; ſo alſo they ſhould not giuegive them the leaſt intertainement into their hearts; but as ſoone as the tentation or motion vntounto vncleannes is caſt into their mind, they are at the firſt to reiect it as abominable, and not to reuolue it in their thoughts, nor to fight with theſe vncleane luſts, as it were at handi-blowes, but rather by skilfull ſhunning and auoiding of them. For if we ſuffer them to reſt any while in our hearts, they will be able to make a ſtrong partie of our owne corruptions, and the longer they are retained, the more hardly they will be repelled. To this purpoſe Ambroſe ſpeaketh: Quum alijs vitijs poteſt exſpectari conflictus, 1. Cor. 6.18.hanc fugite, quia non poteſt aliter melius vinci: Whereas (ſaith he) in ſome other vices wee may abide a conflict, wee are to flie from theſe ſins of vncleanneſſe, as being the beſt meanes to get the victorie ouer them. In this conflict therefore the Chriſtian muſt imitate the Parthians fight, who neuer fought better then when they did make the ſpeedieſt flight, neither muſt he indure the approch of theſe enemies, and much leſſe intertaine any diſputation with them, for they who enter into a parlie, are not farre from yeelding, if they like the conditions of the truce.
Secondly, let vsus conſider,§. Sect. 3. The third meanes is to ſet our ſelues alvvaies in Gods preſence. Iob 42.2. Pſal. 139.2.11. Ier. 17.10. Heb. 4.13. that when we hauehave hid our ſelues in the moſt ſecret corners from the eies of men, euen then the Lord beholdeth vsus; for he is preſent euerie where, and beholdeth not onelyonly our moſt ſecret actions, but alſo our moſt concealed thoughts and cogitations; and therefore let vsus be aſhamed not onelyonly of this impietie, but alſo follie, to commit theſe workes of darkeneſſe in the preſence of God, which we would ſhame to doe if a child beheld vsus. For what would it auaile vsus to hide our wickedneſſe from the eies of mortall men, who are malefactors like vntounto our ſelues, when as God who is to be our Iudge, our owne conſciences which muſt be produced as witneſſes againſt vsus, and Satan our accuſer, are priuie to it? What will it benefit vsus, if by our ſecrecie wee eſcape worldly ſhame and diſgrace, when as hereafter our filthineſſe ſhall be diſcouered to our eternall reproch, and the vtter confuſſion of our faces in the preſence of God, his Saints, and bleſſed Angels? what will it profit vsus to bee acquitted at the barre of the earthly Iudge, and to be deliuered from temporarie puniſhments which might bring vsus to repentance; if for our ſecret wickedneſſe, we muſt one day bee arraigned before the ſupreame Iudge of heauen and earth, and be condemned and adiudged to ſuffer the eternal torments of hell fire?
Thirdly,§. Sect. 4. The fourth meanes is to conſort our ſelues vvith chaſte company. Prou. 5.8. if we would preſerue our bodies in puritie and chaſtitie, and not defile them with vncleane luſts and filthie fornication, we muſt ſort our ſelues in their companie who are chaſt and honeſt, and flee the ſocietie of ſuch as are wanton, laſciuious, and infamous, through their filthie conuerſation. And this is that preſeruatiue which the wiſe man preſcribeth vsus, Prou. 5.8. Keepe thy way farre from the harlot, and come not neere the doore of her houſe: Lest thou giuegive thine honor vntounto others, and thy yeeres vntounto the cruell. So the Apoſtle aduiſeth the Corinthians, not to keepe companie with fornicators, nor ſo much as to eate with them who were ſo reputed,2. Cor. 5.6.9.10. Epheſ. 5.5.9. becauſe a little leauen leaueneth the whole lumpe, and one man being infected with this contagious diſeaſe of vncleanneſſe, is fit to infect a whole ſocietie, their touch and breath, their wanton behauiour, and ribald ſpeeches being noyſome and contagious. With this agreeth the counſaile of the ſonne of Sirach. Eccleſ 9.3 11.Chap. 9.3. Meete not an harlot, leſt thou fall into her ſnares. 4. Ʋſe not the companie of a woman that is a ſinger and a dancer, neither heare her, leſt thou bee taken with her craftineſſe. and verſ. 11. Sit not at all with another mans wife, neither lie with her vponupon the bed, nor banquet with her, leſt thine heart incline vntounto her, and ſo through thy deſire, fall into deſtruction. And this was that preſeruatiue which Ioſeph vſed to keepe him from the contagion of his Miſtreſſes luſt, namely by fleeing ſpeedilie out of her company, when ſhe allured him vntounto ſinne. Neither let any man preſuming vponupon his owne ſtrength, deſperately caſt himſelfe into tentation; for though he hauehave a heart as firme and hard as iron, yet the fire of luſt will worke vponupon it, and cauſe it to become ſoft and effeminate; and though he be not ouercome, yet by frequenting ſuch companie, a man ſhall bring a blot and ſtaine vponupon his good name; for as the candle ſticking vponupon the white wall, though it doth not burne it, yet it blacketh it with ſoote and ſmoke; ſo, howſoeuer this polluted ſocietie doth not inflame vsus with this fire of luſt, yet it blemiſheth a mans credit and reputation.
The fourth meanes to preſerue chaſtitie,§. Sect. 5. The fifth meanes is temperance in our meates and drinkes. and to keepe vsus from the pollution of vncleane luſts, is temperance and ſobrietie in our meates and drinkes: vntounto which is required, firſt, in reſpect of the quantitie, that we eate and drinke ſparingly, to fatisfie, and not to glut nature; yea, and if this bee not ſufficient, that we ſometimes vſe totall abſtinence for the keeping vnderunder and ſubduing of theſe fleſhly luſts: and ſecondly in reſpect of the qualitie, that we doe not vſe pampering meates, and inflaming drinkes (like the Papiſts in the time of their faſt) which are the bellowes wherewith the fire of luſt is kindled and inflamed.Sine cerere & libero friget venus. For as temperance is the moſt faithfull keeper of chaſtitie; ſo intemperance in eating and drinking is the vſuall harbinger of luſt, the nurce of vncleanneſſe, and the oile and wood wherewith theſe flames of filthineſſe are kindled in the heart. And hence it is that the Prophet Ieremie compareth whoremongers to pampered horſes, who when they were well fed and filled, neighed after their neighbours wiues: Ier. 5.8.Ier. 5.8. And therefore as his madneſſe were to be derided, who when he were burnt with ouermuch heate of the fire, ſhould ſtill caſt on more wood and oile, becauſe he ſhould rather ſlacke it by withdrawing the matter wherewith it is nouriſhed; ſo it is no leſſe ridiculous if a man burning in luſt, and deſiring to hauehave this ſcorching heate allaied, ſhould pamper himſelfe with meate and drinke, which are the ordinarie meanes more to inflame him; whereas he ſhould rather vſe faſting and abſtinence, which is the water wherewith the fire of luſt is ſlaked and quenched.§ Sect. 6. The ſixth meanes is to turne avvay our eies from vvanton obiects. Iob 31.1.
The fifth meanes is that we turne away our eies from wanton and laſciuious obiects; and that according to Iobs example we make a couenant with them, that we will not in any luſtfull manner looke vponupon a woman. For the eies are the ordinarie windowes, whereat theſe fleſhly luſts, like theeues, enter to rob vsus of our chaſtitie, and he who hath a wanton, wandring, and an adulterous eie, will ſoone after alſo hauehave an adulterous heart. And therefore as their follie is to be laughed at, who keepe their pelfe and traſh vnderunder locke and bolt, and leaue an open paſſage to their chiefe treaſury, whereby eueryevery theefe may eaſily enter; ſo is their behauiour much more ridiculous, who keepe their earthly riches, and tranſitorie pelfe vnderunder locke and key, and leaue open the paſſages of the heart vnregarded, by which the arch-theefe Satan may cauſe his ſlauiſh luſts to enter and ſpoile vsus of our chiefe iewels, the puritie and chaſtitie of the heart and ſoule. Manifold examples of this follie we hauehave recorded in the Scriptures to make vsus more carefully to auoide it. Sichem looking vponupon Dinah with luſtfull eies was intangled in her louelove,Gen. 34.2. 2. Sam. 11.2. and thereby mooued to defile her. Dauid idly gazing vponupon Bethſhabe, Vriahs wife, was caught with her beautie, and committed adulterie with her.2. Sam. 13.1. So Amnon beholding the beautie of his ſiſter Thamar, was thereby mooued to an inceſtuous rape. And therefore the ſonne of Syrach giueth good counſell for the auoiding of this miſchiefe,Eccleſ. 9.5.8. chap. 9 5. Gaze not on a maide, that thon fall not by that which is precious in her. Verſ. 8. Turne away thine eie from a beautifull woman, and looke not on others beautie: for manie hauehave periſhed by the beautie of women, for through it louelove is kindled as a fire. To the ſame purpoſe one ſaith fitly:Gregorie. Non licet intueri, quod non licet concupiſci, It is not lawfull too earneſtly to behold that, which it is not lawfull to couet, becauſe the ſight is the ordinarie meanes to inflame the concupiſence.
But as thoſe who deſire to preſerue their chaſtitie ought not to be curious beholders of the beautie of women,Laſciuious pictures. ſo alſo they muſt reſtraine their eies from looking vponupon other wanton ſpectacles; as for example, they may not behold laſciuious pictures, which are dumbe oratours that perſwade vntounto luſt, and liuely preſidents, out of which a wanton mind will eaſily take out a paterne of vncleanneſſe for his owne imitation.VVanton bookes. They may not reade laſciuious bookes and wanton Poets, which effeminate the mind, and make it tender to receiue the impreſſion of luſt. Or if the laudable louelove of wit, eloquence and learning make them to ſcrape for theſe pearles and rich treaſures in theſe filthie dunghils, they muſt watchfullie take heede that bee not defiled with any pollution of vncleanneſſe; and whileſt like good Merchants they ſaile in theſe dangerous ſeas, to inrich themſelues with learning and knowledge, they are with all care and diligence to auoide theſe rockes of ribauldrie, whereupon they may at vnawares make ſhipwracke of their chaſtitie, and to ſtop their eares againſt theſe ſyrens ſongs, which will cauſe them to drowne themſelues in the gulph of vncleanneſſe. For otherwiſe we ſhall find it to be a bad change, when to inrich our minds with knowledge, we impoueriſh our hearts of ſanctification, and for the gaining of learning to make a wilfull forfeiture of grace and vertue. But eſpecially it behooueth thoſe who hauehave any care of preſeruing their chaſtitie, that they turne away their eies from beholding ſtage plaies,Stage plaies. which are vſually fraughted with ſcurrilous ieſts, and ribauld filthines, and in this reſpect no leſſe pernicious for ye inflaming of filthie luſt, then bauds and panders: in that theſe profeſſedlie infuſe their poiſon, but they ſtealingly and at vnawares; they corrupt but one at once, but theſe whole multitudes at the ſame inſtant; they oftentimes deale by blunt perſwaſion, hauing nothing to aſſiſt them, but the inward luſt of the partie whom they allure, but theſe hauehave all the helpe of art, wit, eloquence, masking ſhewes, ſweet muſicke, and wanton dalliance, to poiſon the mind with effeminate luſt, & to prepare the heart for vncleane deſires; in a word, they performe their workes of darkeneſſe in the darke, and in ſecret corners, as ſhaming that the Sunne ſhould ſee them, but theſe in the cleere light, at noone day act their impieties with braſen foreheads, without ſhame or bluſhing.
The ſixth meanes to preſerue chaſtitie,§. Sect. 7. The ſixth meanes is to exerciſe our ſelues in painfull labour. and to keepe our bodies vndefiled, is painefull labour in the workes of our honeſt callings; for when our minds are intentiue vntounto our buſineſſe with ſerious diligence, they will hauehave no leaſure to wander about laſciuious obiects; and when the bodie is wearied with laborious imploimēts, it wil not ſo eaſily wantonize in fleſhly luſt. Wheras contrariwiſe idlenes and ſloth, is the vſuall harbinger, which prouideth luſt a lodging, and when our hearts are cleane ſwept from all honeſt imploiments, they become fit habitations for the vncleane ſpirits, to keep their reuels in.Super Matheum. To this purpoſe is that of Chriſoſtome: Vitium libidinis facile ex otio naſcitur, nam definitio amoris est, Animae vacantis paſſio: The vice of luſt (ſaith hee) eaſily ſpringeth from ſlothſome idleneſſe, for this is the definition of luſtfull louelove,Cato. that it is, a paſſion of an idle mind. For as one ſaith by doing nothing, wee learne to doe that which is ill; and when we are idle in Gods ſeruice, the diuell taketh vsus vp, and imploieth vsus in the workes of darkeneſſe.
VntoUnto this we may adde watchfulneſſe,VVatchfulnes. or moderate ſleepe; which is alſo a good preſeruatiue of chaſtitie, and a repeller of luſt: whereas contrariwiſe, he that giueth himſelfe to exceſſiue ſleeping can hardly bee fared from luſt and venerie. And this as it is found true by common experience, ſo it agreeth with naturall reaſon; ſeeing the excrement of nature, and fountaine of luſt, is as well ſupplied by exceſſiue ſleepe, as by immoderate diet. And this the holy Ghoſt implieth in the narration of Dauids whoredome, where as he ſaith, that hee roſe from his bed towards euening, and then luſted after Vriahs wife;2. Sam. 11.2. for they who ſpend the day in ſleeping, by all likelihood will ſpend the night in luſting.