[323]See Plutarch of Tranquillity of Mind.[324]1 Pet. ii. 21-24; Isa. liii.[325]Solus Amor facit hominem bonum vel malum. Paul Scaliger. Thes. p. 721.[326]Nuptial love maketh mankind; friendly love perfecteth it (much more divine love); but wanton love corrupteth and embaseth it. Lord Bacon, Essay 10.[327]Bias, in Laertio: Ita amandum quasi odio simus habituri: plurimos enim esse malos. Quam tamen sententiam Cicero in Lælio sapiente dicit plane indignum. Amicos sequere quos non pudeat elegisse. Idem ibid.[328]See before, chap. iv. part vii.[329]Read Mr. Burroughs's excellent treatise called "The Jewel of Contentment;" and that excellent tract of a heathen, Plutarch de "Tranquillitate Animi."[330]Mentem nullis imaginibus depictam habeat: nam si corde mundus et ab universis imaginibus liber esse cupit, nil penitus cum amore possidere, nulli homini per voluntarium affectum singulari familiaritate, nullius ipsi, adhærere debet. Omnis namque familiaritas aut conversatio pure propter Dei amorem non inita, variis imaginibus inficit et perturbat hominum mentes, cum non ex Deo, sed ex carne originem ducat. Quisquis in virum spiritualem et divinum proficere cupit, is, carnali vitâ penitus renunciata, Deo soli amore adhæreat eundemque interiori homine suo peculiariter possideat, quo habito mox omnis multiplicitas, omnes imagines, omnis inordinatus erga creaturas amor fortiter ab eo profligabuntur; Deo quippe per amorem intus possesso protinus ab universis homo imaginibus liberatur. Deus spiritus est, cujus imaginem nemo proprie exprimere aut effigiare potest. Thaulerus flor. p. 79, 80.[331]Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et alios severos, qui ad rationem acris vini severi dicantur; quo ad medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone.[332]Prov. xix. 10, "Delight is not seemly for a fool."[333]Siquis est quem flentem mori deceat, riderededecuit viventem; cum instare, semperque supra verticem videret, unde mors flendum sciret. Risum illum haud dubie fletus hic non longo sejunctus spatio sequebatur. Petrarch. dial. 119. li. 2.[334]See my Sermon at Paul's called "Right Rejoicing." And here before, chap. iii. dir. xiii.[335]Doth any man doubt that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations, &c. but it would leave the minds of a number of men, poor shrunken things, full of melancholy and indisposition, and uncomfortable to themselves? Lord Bacon's Essay, of Lies.[336]Of hatred to men I shall speak anon.[337]Malunt nescire, quia jam oderunt. Tertul. Apologet. c. 1.[338]Pene omnis sermo divinus habet æmulos suos: quot genera præceptorum sunt, tot adversariorum: si largitatem esse in omnibus jubet Dominus, avarus irascitur: si parsimoniam exigit, prodigus execratur: sermones sacros, improbi, hostes suos dicunt. Salvian. li. 4. ad Eccles. Cath. Non ego tibi inimicus, sed tu veritati. Hieron. in Gal. v.[339]Duo maxime contraria sunt consilio. Ira et festinatio. Bias in Laert.[340]Read Seneca de Ira, and be ashamed to come short of a heathen.[341]Proprium est magnitudinis veræ non sentire se esse permissum. Qui non irascitur, inconcussus injuria persistit: qui irascitur motus est. Senec. de Ira, lib. 3. c. 5.[342]Unicuique pertinacius contendenti justam habere causam permitte, tacendoque contumaci cede: sic uterque quieti et imperturbati permanebitis. Thauler. flor. pag. 84.[343]2 Cor. v. 19, 20; Luke xiv. 17; Matt. xxii. 8.[344]Omnia Christe tui superant tormenta ferendo. Tollere quæ nequeunt, hæc tollerare queunt. His vita caruisse frui est: posuisse potiri. Et superâsse pati est: et superesse mori. Ad tribunal æternum judicis provocatio salvet est: solet is perperam judicata rescindere. Petrarch. dial. 66. lib. 2.[345]Job xiii. 25; Psal. i. 5, 6; lxviii. 2; lxxiii. 20; Job xx. 8. Victor Uticens. saith of Augustine, that he died of fear. Nunc illud eloquentiæ, quod ubertim per omnes campos ecclesiæ decurrebat, ipso metu siccatum est flamen: when Gensericus besieged Hippo.[346]Valentinianus jussus ab Imperatore Juliano immolare idolis, aut militia excedere, sponte discessit. nec mora qui pro nomine Christi amiserat tribunatum, in locum persecutoris sui accepit imperium. Paul. Diaconus, l. 1. p. 1.[347]When Socrates' wife, lamenting him, said, Injustè morieris: he answered, An tu juste malles? Laert. in Socrat.[348]The seven brethren that suffered in Africa under Hunnericus, Incedebant cum fiducia ad supplicium quasi ad epulas, decantantes, Gloria Deo in excelsis, &c. Votiva nobis hæc est dies, et omni solennitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies est salutis, quando pro fide nunc domini dei nostri perferimus præparatum supplicium, ne amittamus acquisitæ fidei intumentum. Sed et populi publica voce clamabant: Ne timeatis populi Dei, neque formidetis minas atque terrores præsentium tribulationum, sed moriamur pro Christo, ut ipse mortuus est, redimens nos pretioso sanguine salutari. Victor. Uticens. p. 368. In Paulo quinque gloriationes observavi. Gloriatur in imbecillitate, in cruce Christi, in bona conscientia; in afflictionibus, in spe vitæ æternæ. Bucholtzer.[349]Idololatria tam altas in mundo egit radices, ut non possit extirpari: ideo optimum est confiteri et pati. Bucholtzer. Victor. Uticensis saith, that Gensericus commanded that when Masculinus came to die, if he were fearful, they should execute him, that he might die with shame, but if he were constant, they should forbear, lest he should have the honour of a glorious martyrdom. And so his boldness saved his life. Et si martyrem invidus hostis noluit facere confessorem, tamen non potuit violare.[350]Anacharsis (in Laertio) percontanti quædam esset securissima navis: ea inquit, quæ in portum venerit: in heaven we shall be quiet from all these tumults.[351]Ingenii philosophici est ex inimicorum odio decerpere aliquid quod vertat in suum bonum. Paul. Scalig. p. 728.[352]Extinctus amabiter idem.[353]Heb. x. 31, 26, 27, 29; xii. 29.[354]Qui propter timorem reticet veritatem, veritatis proditor est. Hincmar. Rhemens. Dialog. de Statu. Eccl.[355]See Isa. vii. 4; xxxv. 4; xli. 10, 13; xlii. 2, 8; liv. 4; Jer. v. 22.[356]Plus dicam: tanto est melius juste etiam damnari quam in juste absolvi, quanto est pejus impunitum crimen quam punitum: in hoc enim celeri juncta justitia est: malo magno bonum ingens: in illo autem scelus el impunitas, quæ nescio, an scelere ipso pejor fit. Plutarch. dial. 66. li. 2.[357]See after, part iii. c. 29. tit. 3. and c. 30.[358]Even sorrow that profiteth not, may testify a just affection. It is said by Laertius, that when Solon was reproved for mourning for his son, with a Nihil proficis; he answered, At propter hoc ipsum illachrymor, quia nihil proficio.[359]That very old book of Hermes, called "Pastor," notably showeth how much grief and heaviness is an enemy to christianity and the Spirit of God.[360]Pittaci sententia fuit, prudentiam virorum esse prius-quam adversa contingant, providere ne veniant: fortium vero, cum illa contigerint, æquo animo ferre. Laert. in Pittac.[361]Acts viii. 8.[362]Libenter feras quod necesse est: dolor patientia vincitur. Martin. Dumiens. de Morib. Tristitiam sin potes, ne admiseris: sin minus: ne ostenderis. Id. ib.[363]See Mr. Fenner's book of Wilful Impenitency.[364]Even Anaxagoras, a philosopher, could say to one that asked him, Nullane tibi patriæ cura est? Mihi quidem patriæ cura est, et quidem summa: digitum in cœlum intendens. Laert. p. 85.[365]See more of the cure of doubting, ch. 25. part ii.[366]John iii. 3, 5; Heb. xii. 14; Matt. xviii. 3; Luke xiii. 3; Rom. viii. 7, 9, 13; 2 Cor. v. 17; Gal. v. 24.[367]Judas perished not merely by despair; but he had no such repentance as renewed his soul, nor any love to God and holiness.[368]John i. 11, 12; iii. 16, 18; Rev. xxii. 17; 1 John v. 11, 12; John v. 40; Luke xix. 27.[369]Though the troubles of some call for a larger discourse of this sin, yet having written a Treatise of it, I must not here be tedious in reciting what is there said already.[370]It seemeth to be Isaac's repentance which Esau found no place for. But if it be spoken of the unacceptableness of his own repentance, when it was too late, it signifieth not that any man's is too late in this life as to salvation.[371]De quâ vide Tract. Rob. Baronii of Mortal and Venial Sin.[372]Luke vii. 47.[373]John v. 40.[374]Luke xv. 20, 22, 23.[375]Deut. vi. 6-8; xi. 18-20.[376]Eph. iv. 19.[377]Psal. xxxiii. 18; xlii. 5; xliii. 5; cxlvii. 11; lxxi. 14.[378]Rom. vii. 7; Matt. v. 28; Eph. v. 5; Heb. xiii. 4.[379]Prov. iii. 21; Luke xi. 34; Matt. vi. 22; Psal. cxlv. 15; cxxiii. 2, 3; Prov. xxviii. 27.[380]Psal. xxxv. 19; Prov. x. 10; xxx. 17; Isa. v. 15; iii. 16; Prov. xxx. 13.[381]Prov. xxiii. 33.[382]Prov. xxvii. 20; Eccl. i. 8; iv. 8.[383]Prov. xxiii. 3.[384]Prov. iv. 25.[385]Prov. xxi. 10. See Dr. Hammond on Matt. vi. 22.[386]Prov. xxii. 9.[387]Isa. xiii. 18; Prov. xxviii. 27.[388]Matt. vii. 3; Luke vi. 41.[389]Prov. vi. 4.[390]Psal. xxxv. 21; x. 8, xxxvi. 1.[391]Matt. vi. 22, 23; Luke xi. 34.[392]Prov. xxiii. 29.[393]Psal. vi. 7; Lam. iii. 48, 49, 51.[394]Gen. xlix. 2; Exod. xix. 9; Deut. i. 16; iv. 10; v. 1, 25, 27; xxxi. 13; Prov. i. 8; xix. 20, 27; xxii. 17; Eccl. v. 1; vii. 5; Jam. i. 19; Isa. lxvi. 4; lxv. 12; xxx. 9; Ezek. xii. 2; Mal. ii. 2; Acts iii. 23; Lev. v. 1; Deut. xiii. 12.[395]So the Israelites, Numb. xi. loathing manna, because they must have change of diet, was a sin of gulosity, or gluttony; being more for appetite than health.[396]Even fruitful land, saith Plutarch, enricheth not if it cost too much the manuring. So here.[397]As Isaac's pleasant meat, Gen. xxvii. 7.[398]Non potest temperantiam laudare is, qui summum bonum ponit in voluptate. Est enim temperantia libidinum inimica. Cicero. Saith Aristotle, He is temperate that takes pleasure to deny fleshly pleasure; but he is intemperate that is troubled because he cannot have them. Ethic. 1. 2. c. 3.[399]Socrates dixit, eos qui præcocia magno emerent, desperare se ad maturitatis tempus perventuros. Laert. in Socrat. Cum vocasset ad cœnam divites, et Zantippen modici puderet apparatus; Bono, inquit, esto animo. Nam siquidem modesti erunt frugique, mensam non aspernabuntur; sin autem intemperantes, nulla nobis de hisce cura fuerit. Idem ibid. Dicebat alios vivere ut ederent, se autem edere ut vivat. Ibid.[400]Hic est mos nobilium ante alios: artes quæ liberales fuerunt, mechanicæ evasere: ipsique qui bellorum duces, philosophi, rectores urbium, ac patres patriæ esse solent, venatores; atque aucupes facti sunt, utque intelligas nullam esse reliquam spem salutis, nobilitati tribuitur quod est Gulæ. aut proculdubio vanitatis. Petrarch.[401]1 Cor. x. 7.[402]Of this see more in my book of "Self-denial."[403]See Plutarch's precepts of health.[404]Rom. xvi. 17, 18. They serve not the Lord Jesus, but their own bellies.[405]It is a common saying that Gula plures occidit quam gladius. Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, nostris sepelitur ventribus. Quære nunc cur subito moriamur? Quia mortibus vivimus. Senec. Hierom saith, that he had read of some that had been sick of the arthritis and podagra, that were cured by being brought to poverty by confiscation of their estates, and so brought to a poor diet.[406]Chrysostom saith the difference betwixt famine and excess is, that famine kills men sooner out of their pain, and excess doth putrify and consume them by long and painful sicknesses. In Hebr. Hom. 29.[407]As smoke driveth away the bees from their hive, saith Basil de Junin; so gluttony expelleth all spiritual gifts, and excellent endowments of mind.[408]Saith Basil, A ship heavy laden is unfit to sail: so a full belly to any duty.[409]Semper saturitati juncta est lascivia. Hieron.[410]Ventri obedientes animalium numero computantur non hominum. Senec.[411]It is Chrysostom's saying in Hebr. Hom. 29.[412]Jer. v. 7.[413]Magna pars libertatis est bene moratus venter. Senec.[414]When a friend of Socrates complained to him, What a dear place is this! Wine will cost so much, and honey so much, and purple so much: Socrates took him to the meal-hall, Lo, saith he, you may buy here half a sextare of good meal for a halfpenny (which boiled in water was his meat); God be thanked the market is very cheap. Then he took him to an oil-shop, where a measure (chœnix) was sold for two brass dodkins. Then he led him to a broker's shop, where a man might buy a suit of clothes for ten drachms. You see, quoth he, that the pennyworths are reasonable, and things good, cheap throughout the city. Plutarch. de Tranquil. Anim. pag. 153.[415]Matt. xxv.[416]Saith Plato, God is the temperate man's law; and pleasure the intemperate man's.[417]Heb. xiii. 9.[418]1 Cor. x. 31.[419]Socrates adeo parce et temperatè vixit, ut cum Athenas pestis sæpenumero vastaret, solus ipse nunquam ægrotaverit. Laertius in Socrat.[420]Multum confert cogitatio exitus, quod cum omnibus vitias sit commune, tamen huic proprium. Petrarch.[421]Temperantia voluptatibus imperat: alias odit atque abigit: alias dispensat et ad sanum modum dirigit; nec unquam ad illas propter ipsas venit. Senec. Scit optimum esse modum cupidorum, non quantum velis, sed quantum debeas sumere. Senec.[422]Venter parvo contentus est, si das illi quod debes, non quod potes. Senec.[423]Juvenum virtus est, nihil nimis. Socrat.[424]Venter præcepta non audit. Senec.[425]If you will not take this counsel, at least use after meat to set before your guests a bason and a feather, or a provang to vomit it up again, that you may show some mercy to their bodies, if you will show none to their souls.[426]A sensualist craving to be admitted of Cato among his familiars, Cato answered him, I cannot live with one whose palate is wiser than his brain. Eras.[427]The old fashion in countrymen's houses was not amiss, where the story of this rich glutton and Lazarus was wont to be painted over their tables on their walls.[428]1 Cor. viii. 9; Lev. xix. 14; Rom. xiv. 13; xi. 9; Rev. ii. 14.[429]See 1 Cor. vi. 13. Qui Christum desiderat, et illo pane vescitur, non curat magnopere quàm de pretiosis cibis stercus conficiat. Hieron. Epist. ad Paul.[430]Nihil tam æque tibi proderit ad temperantiam, quam frequens cogitatio brevis ævi, et incerti: Quicquid facis respice mortem. Senec.[431]Luke vi. 25, "Woe to you that are full! for ye shall hunger."[432]Temperantiam exigit philosophia, non pœnam. Senec.[433]Et non solum hæc seculares viri, sed et ipse grex Domini ejusque pastores, qui exemplo esse omni plebi debuerint, ebrietate quam plurimi quasi vino madidi torpebant resoluti, et animositatum tumore, jurgiorum contentione, invidiæ rapacibus ungulis, indiscreto boni malique judicio carpebantur. Gildas.[434]Why Gregory set up wakes, and church-ales, and meetings on holidays in England, you may see lib. x. Regist. Ep. 71. in policy to win the heathens: Qui boves solent multos in sacrificio dæmonum occidere, debet his etiam de hac re aliqua solemnitas immutari, ut die dedicationis vel natalitiis martyrum, tabernacula sibi circa easdem ecclesias, quæ ex fanis commutatæ sunt, de ramis arborum faciant, et religiosis conviviis solennitatem celebrent. Nec diabolo jam animalia immolent, sed ad laudem Dei in usu suo animalia occidant, et donatori omnium de satietate sua gratias agant, &c. But do christians need this as heathens did, when we see the sad effects of such riotings? Lege Acost. 1. iii. c. 34.[435]Prov. xiii. 23; xiv. 21; xxi. 13; xxx. 14; xxii. 9; xxviii. 27.[436]Diogenes begging of a prodigal, asked a pound of him, when he asked but a penny of the next, Because, saith he, I may oft receive of them, but God knows whether ever I shall have more of him. Laert. in Diog. Prov. xxviii. 19.[437]John xiv. 15; 1 John v. 2, 3.[438]And a shame to thy family: as it is said that Cicero's son proved a drunkard, to whom he directed his book De Officiis: which is made his father's reproach.[439]Of drunken priests I am loth to speak: but pray such to read Isa. lii. 12; xxviii. 7; Mic. ii. 11; 1 Tim. iii. 3, 8; Isa. lvi. 11, 12; Lev. x. 9; Jer. xxxv.; Ezek. xliv. 21; Matt. xxiv. 49; 1 Thess. v. 7; Gal. v. 21.[440]See Prov. xxiii. 29-33.[441]Est certa et constans plurimorum sententia, frustra Indos christianam religionem doceri, quamdiu pestifera isthæc consuetudo inerti nostrorum dissimulatione retinetur saith Acosta speaking of drunkenness, l. 3. c. 22. p. 336.[442]Leg. Jos. Acostam de procur. Indor. salut. l. 3. c. 21, 22.[443]Gluttons, and drunkards, and lustful sensualists, are prepared for atheism, infidelity, and any impious conceit. For their wits are buried in the dunghill of their guts, and drowned in the excrementitious humidity of their brains: (ubi oculus siccus clarus intellectus:) and the vapours and fumes of their boiling lusts do so intoxicate and cloud their brains, that they have little use of their reason except to contrive the service of their guts and lusts. Lege Basilii Homil. in Ebriet. et Lux. Vide ipse ex taberna duos semi captos vino egressos, vix oboli causa, se mutuo uno eodemque gladio confecisse; et quidem extracto his e percusso corpore, præ alterum feriendi furore: itaque momento temporis ambo exanimes corruerunt. Jos. Acosta de proc. Ind. salut. l. 3. c. 21. p. 332.[444]Bibendi consuetudo auget aviditatem. Plin. Perinde est vinolentiam bibendo velle sedare, atque ignem materia apposita pergere extingere: nam quod naturæ appetitioni datur moderatum est, at vitiosa et preter naturam libido, nullo expletur. Acosta ub. sup.[445]Id sane magno Christianis opprobio est, Ingam Regem barbarum et idolis deditum ab ebrietate subditos sibi populos cohibuisse; nostros vero quos oportebat mores quoque perditos emendare, temulentiæ incrementa tanta fecisse. Acosta l. 3. c. 21.[446]He is happiest that needeth least of any creature, and not he that hath most. Socrates said it was proper to God only to need nothing, but those that came nearest to God in this were the happiest men.[447]1 Thess. v. 7, "They that are drunken, are drunken in the night."[448]Deut. xxiii. 17; Prov. xxiii. 27; v. 3, 5; vii. 5-7; vi. 13-15; xxii. 14; Eccles. vii. 26; Gen. xxxviii. 24.[449]Saith Boniface (alias Winfrid) of the English Mercian king Ethelbald, a fornicator, Opprobrium generis nostri patimur, sive à Christianis sive Paganis dicentibus, quod gens Anglorum spreto more cæterarum gentium, &c. hinnientium equorum consuetudine, vel rudentium asinorum more, luxuriando et adulterando, omnia turpiter fœdet, et confundat. Epist. Bonif. 10. ad Perefrid, Salvagus Sarzanensis Episcopus-Pauli 5. Jussu visitationem Ecclesiarum Stiriæ, Carinthiæ, et Carniolæ instituerat. Qua peracta, sex omnino Sacerdotes qui non essent concubinarii, in tribus illis Provinciis invenit, cum tamen magna pars ex Jesuitarum disciplina prodiisset, &c. Giraldi Apolog. pro Senatu Vener. p. 165. Mœchum in adulterio deprehensum necato: was a Roman law, 12. tab.[450]Solomon's "wives turned away his heart after other gods," 1 Kings xi. 4. The wisdom of Solomon preserved him not from the power of lust, and the deceit of women. 1 Pet. ii. 11, "Fleshly lusts that fight against the soul."[451]Rev. xiv. 4.[452]Saith Chrysostom, The adulterer even before damnation is most miserable: still in fear, trembling at a shadow, fearing them that know, and them that know not: always in pain, even in the dark.[453]1 Tim. vi. 9, "Hurtful lusts, which drown men in destruction and perdition."[454]When an adulterer asked Thales whether he should make a vow against his sin, he answered him, Adultery is as bad as perjury: if thou dare be an adulterer, thou darest forswear thyself. Laert. Herod durst behead John, that durst be incestuous.[455]Judg. xix. xx. The tribe of Benjamin was almost cut off upon the occasion of an adultery or rape. See Numb. xxv. 8; Gen. xii. 17; 2 Sam. xii. 10; Luke iii. 19; 1 Cor. v. 1; John viii. 2. Vid. Ælian. fol. 47.[456]Plutarch's Roman. Quest. 65. is, Why the bridegroom is not to have any light when he first cometh to bed to his bride? and answereth, Happily this was instituted to show how sinful and damnable all unlawful company of man and woman together is, seeing that which is lawful and allowed, is not without some blemish and note of shame.[457]Acts x. 30; xiv. 23; Luke ii. 37.[458]It is Zeno's comparison in Laert. 1. 7. c. 1.[459]In Laert. 1. 6. c. 1.[460]Laert. 1. 2. c. 38.[461]Otia si tollas periere Cupidinis arcus, &c.[462]In vacuo pectore regnat amor. Ovid. Diogenes called love, Otiosorum negotium.[463]Nullus mihi per otium dies exit: partem noctium studiis vendico: non vaco somno sed succumbo, et oculos vigilia fatigatos, cadentesque in opere detineo.—Male mihi esse malo quam molliter; si mollis es, paulatim effœminatur animus, atque in similitudinem otii sui: et pigritiæ in qua jacet solvitur: dormio minimum et brevissimo somno utor: satis est mihi vigilare desiisse: aliquando dormisse scio, aliquando suspicor.[464]Plutarch de Curiositate, praiseth Cyrus that would not see Panthra; and reproveth them that cast a wanton eye at women in coaches as they pass by, and look out at windows to have a full view of them, and yet think they commit no fault, suffering a curious eye and a wandering mind to slide and run every way, pag. 142.[465]
[323]See Plutarch of Tranquillity of Mind.
[324]1 Pet. ii. 21-24; Isa. liii.
[325]Solus Amor facit hominem bonum vel malum. Paul Scaliger. Thes. p. 721.
[326]Nuptial love maketh mankind; friendly love perfecteth it (much more divine love); but wanton love corrupteth and embaseth it. Lord Bacon, Essay 10.
[327]Bias, in Laertio: Ita amandum quasi odio simus habituri: plurimos enim esse malos. Quam tamen sententiam Cicero in Lælio sapiente dicit plane indignum. Amicos sequere quos non pudeat elegisse. Idem ibid.
[328]See before, chap. iv. part vii.
[329]Read Mr. Burroughs's excellent treatise called "The Jewel of Contentment;" and that excellent tract of a heathen, Plutarch de "Tranquillitate Animi."
[330]Mentem nullis imaginibus depictam habeat: nam si corde mundus et ab universis imaginibus liber esse cupit, nil penitus cum amore possidere, nulli homini per voluntarium affectum singulari familiaritate, nullius ipsi, adhærere debet. Omnis namque familiaritas aut conversatio pure propter Dei amorem non inita, variis imaginibus inficit et perturbat hominum mentes, cum non ex Deo, sed ex carne originem ducat. Quisquis in virum spiritualem et divinum proficere cupit, is, carnali vitâ penitus renunciata, Deo soli amore adhæreat eundemque interiori homine suo peculiariter possideat, quo habito mox omnis multiplicitas, omnes imagines, omnis inordinatus erga creaturas amor fortiter ab eo profligabuntur; Deo quippe per amorem intus possesso protinus ab universis homo imaginibus liberatur. Deus spiritus est, cujus imaginem nemo proprie exprimere aut effigiare potest. Thaulerus flor. p. 79, 80.
[331]Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et alios severos, qui ad rationem acris vini severi dicantur; quo ad medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone.
[332]Prov. xix. 10, "Delight is not seemly for a fool."
[333]Siquis est quem flentem mori deceat, riderededecuit viventem; cum instare, semperque supra verticem videret, unde mors flendum sciret. Risum illum haud dubie fletus hic non longo sejunctus spatio sequebatur. Petrarch. dial. 119. li. 2.
[334]See my Sermon at Paul's called "Right Rejoicing." And here before, chap. iii. dir. xiii.
[335]Doth any man doubt that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations, &c. but it would leave the minds of a number of men, poor shrunken things, full of melancholy and indisposition, and uncomfortable to themselves? Lord Bacon's Essay, of Lies.
[336]Of hatred to men I shall speak anon.
[337]Malunt nescire, quia jam oderunt. Tertul. Apologet. c. 1.
[338]Pene omnis sermo divinus habet æmulos suos: quot genera præceptorum sunt, tot adversariorum: si largitatem esse in omnibus jubet Dominus, avarus irascitur: si parsimoniam exigit, prodigus execratur: sermones sacros, improbi, hostes suos dicunt. Salvian. li. 4. ad Eccles. Cath. Non ego tibi inimicus, sed tu veritati. Hieron. in Gal. v.
[339]Duo maxime contraria sunt consilio. Ira et festinatio. Bias in Laert.
[340]Read Seneca de Ira, and be ashamed to come short of a heathen.
[341]Proprium est magnitudinis veræ non sentire se esse permissum. Qui non irascitur, inconcussus injuria persistit: qui irascitur motus est. Senec. de Ira, lib. 3. c. 5.
[342]Unicuique pertinacius contendenti justam habere causam permitte, tacendoque contumaci cede: sic uterque quieti et imperturbati permanebitis. Thauler. flor. pag. 84.
[343]2 Cor. v. 19, 20; Luke xiv. 17; Matt. xxii. 8.
[344]Omnia Christe tui superant tormenta ferendo. Tollere quæ nequeunt, hæc tollerare queunt. His vita caruisse frui est: posuisse potiri. Et superâsse pati est: et superesse mori. Ad tribunal æternum judicis provocatio salvet est: solet is perperam judicata rescindere. Petrarch. dial. 66. lib. 2.
[345]Job xiii. 25; Psal. i. 5, 6; lxviii. 2; lxxiii. 20; Job xx. 8. Victor Uticens. saith of Augustine, that he died of fear. Nunc illud eloquentiæ, quod ubertim per omnes campos ecclesiæ decurrebat, ipso metu siccatum est flamen: when Gensericus besieged Hippo.
[346]Valentinianus jussus ab Imperatore Juliano immolare idolis, aut militia excedere, sponte discessit. nec mora qui pro nomine Christi amiserat tribunatum, in locum persecutoris sui accepit imperium. Paul. Diaconus, l. 1. p. 1.
[347]When Socrates' wife, lamenting him, said, Injustè morieris: he answered, An tu juste malles? Laert. in Socrat.
[348]The seven brethren that suffered in Africa under Hunnericus, Incedebant cum fiducia ad supplicium quasi ad epulas, decantantes, Gloria Deo in excelsis, &c. Votiva nobis hæc est dies, et omni solennitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies est salutis, quando pro fide nunc domini dei nostri perferimus præparatum supplicium, ne amittamus acquisitæ fidei intumentum. Sed et populi publica voce clamabant: Ne timeatis populi Dei, neque formidetis minas atque terrores præsentium tribulationum, sed moriamur pro Christo, ut ipse mortuus est, redimens nos pretioso sanguine salutari. Victor. Uticens. p. 368. In Paulo quinque gloriationes observavi. Gloriatur in imbecillitate, in cruce Christi, in bona conscientia; in afflictionibus, in spe vitæ æternæ. Bucholtzer.
[349]Idololatria tam altas in mundo egit radices, ut non possit extirpari: ideo optimum est confiteri et pati. Bucholtzer. Victor. Uticensis saith, that Gensericus commanded that when Masculinus came to die, if he were fearful, they should execute him, that he might die with shame, but if he were constant, they should forbear, lest he should have the honour of a glorious martyrdom. And so his boldness saved his life. Et si martyrem invidus hostis noluit facere confessorem, tamen non potuit violare.
[350]Anacharsis (in Laertio) percontanti quædam esset securissima navis: ea inquit, quæ in portum venerit: in heaven we shall be quiet from all these tumults.
[351]Ingenii philosophici est ex inimicorum odio decerpere aliquid quod vertat in suum bonum. Paul. Scalig. p. 728.
[352]Extinctus amabiter idem.
[353]Heb. x. 31, 26, 27, 29; xii. 29.
[354]Qui propter timorem reticet veritatem, veritatis proditor est. Hincmar. Rhemens. Dialog. de Statu. Eccl.
[355]See Isa. vii. 4; xxxv. 4; xli. 10, 13; xlii. 2, 8; liv. 4; Jer. v. 22.
[356]Plus dicam: tanto est melius juste etiam damnari quam in juste absolvi, quanto est pejus impunitum crimen quam punitum: in hoc enim celeri juncta justitia est: malo magno bonum ingens: in illo autem scelus el impunitas, quæ nescio, an scelere ipso pejor fit. Plutarch. dial. 66. li. 2.
[357]See after, part iii. c. 29. tit. 3. and c. 30.
[358]Even sorrow that profiteth not, may testify a just affection. It is said by Laertius, that when Solon was reproved for mourning for his son, with a Nihil proficis; he answered, At propter hoc ipsum illachrymor, quia nihil proficio.
[359]That very old book of Hermes, called "Pastor," notably showeth how much grief and heaviness is an enemy to christianity and the Spirit of God.
[360]Pittaci sententia fuit, prudentiam virorum esse prius-quam adversa contingant, providere ne veniant: fortium vero, cum illa contigerint, æquo animo ferre. Laert. in Pittac.
[361]Acts viii. 8.
[362]Libenter feras quod necesse est: dolor patientia vincitur. Martin. Dumiens. de Morib. Tristitiam sin potes, ne admiseris: sin minus: ne ostenderis. Id. ib.
[363]See Mr. Fenner's book of Wilful Impenitency.
[364]Even Anaxagoras, a philosopher, could say to one that asked him, Nullane tibi patriæ cura est? Mihi quidem patriæ cura est, et quidem summa: digitum in cœlum intendens. Laert. p. 85.
[365]See more of the cure of doubting, ch. 25. part ii.
[366]John iii. 3, 5; Heb. xii. 14; Matt. xviii. 3; Luke xiii. 3; Rom. viii. 7, 9, 13; 2 Cor. v. 17; Gal. v. 24.
[367]Judas perished not merely by despair; but he had no such repentance as renewed his soul, nor any love to God and holiness.
[368]John i. 11, 12; iii. 16, 18; Rev. xxii. 17; 1 John v. 11, 12; John v. 40; Luke xix. 27.
[369]Though the troubles of some call for a larger discourse of this sin, yet having written a Treatise of it, I must not here be tedious in reciting what is there said already.
[370]It seemeth to be Isaac's repentance which Esau found no place for. But if it be spoken of the unacceptableness of his own repentance, when it was too late, it signifieth not that any man's is too late in this life as to salvation.
[371]De quâ vide Tract. Rob. Baronii of Mortal and Venial Sin.
[372]Luke vii. 47.
[373]John v. 40.
[374]Luke xv. 20, 22, 23.
[375]Deut. vi. 6-8; xi. 18-20.
[376]Eph. iv. 19.
[377]Psal. xxxiii. 18; xlii. 5; xliii. 5; cxlvii. 11; lxxi. 14.
[378]Rom. vii. 7; Matt. v. 28; Eph. v. 5; Heb. xiii. 4.
[379]Prov. iii. 21; Luke xi. 34; Matt. vi. 22; Psal. cxlv. 15; cxxiii. 2, 3; Prov. xxviii. 27.
[380]Psal. xxxv. 19; Prov. x. 10; xxx. 17; Isa. v. 15; iii. 16; Prov. xxx. 13.
[381]Prov. xxiii. 33.
[382]Prov. xxvii. 20; Eccl. i. 8; iv. 8.
[383]Prov. xxiii. 3.
[384]Prov. iv. 25.
[385]Prov. xxi. 10. See Dr. Hammond on Matt. vi. 22.
[386]Prov. xxii. 9.
[387]Isa. xiii. 18; Prov. xxviii. 27.
[388]Matt. vii. 3; Luke vi. 41.
[389]Prov. vi. 4.
[390]Psal. xxxv. 21; x. 8, xxxvi. 1.
[391]Matt. vi. 22, 23; Luke xi. 34.
[392]Prov. xxiii. 29.
[393]Psal. vi. 7; Lam. iii. 48, 49, 51.
[394]Gen. xlix. 2; Exod. xix. 9; Deut. i. 16; iv. 10; v. 1, 25, 27; xxxi. 13; Prov. i. 8; xix. 20, 27; xxii. 17; Eccl. v. 1; vii. 5; Jam. i. 19; Isa. lxvi. 4; lxv. 12; xxx. 9; Ezek. xii. 2; Mal. ii. 2; Acts iii. 23; Lev. v. 1; Deut. xiii. 12.
[395]So the Israelites, Numb. xi. loathing manna, because they must have change of diet, was a sin of gulosity, or gluttony; being more for appetite than health.
[396]Even fruitful land, saith Plutarch, enricheth not if it cost too much the manuring. So here.
[397]As Isaac's pleasant meat, Gen. xxvii. 7.
[398]Non potest temperantiam laudare is, qui summum bonum ponit in voluptate. Est enim temperantia libidinum inimica. Cicero. Saith Aristotle, He is temperate that takes pleasure to deny fleshly pleasure; but he is intemperate that is troubled because he cannot have them. Ethic. 1. 2. c. 3.
[399]Socrates dixit, eos qui præcocia magno emerent, desperare se ad maturitatis tempus perventuros. Laert. in Socrat. Cum vocasset ad cœnam divites, et Zantippen modici puderet apparatus; Bono, inquit, esto animo. Nam siquidem modesti erunt frugique, mensam non aspernabuntur; sin autem intemperantes, nulla nobis de hisce cura fuerit. Idem ibid. Dicebat alios vivere ut ederent, se autem edere ut vivat. Ibid.
[400]Hic est mos nobilium ante alios: artes quæ liberales fuerunt, mechanicæ evasere: ipsique qui bellorum duces, philosophi, rectores urbium, ac patres patriæ esse solent, venatores; atque aucupes facti sunt, utque intelligas nullam esse reliquam spem salutis, nobilitati tribuitur quod est Gulæ. aut proculdubio vanitatis. Petrarch.
[401]1 Cor. x. 7.
[402]Of this see more in my book of "Self-denial."
[403]See Plutarch's precepts of health.
[404]Rom. xvi. 17, 18. They serve not the Lord Jesus, but their own bellies.
[405]It is a common saying that Gula plures occidit quam gladius. Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, nostris sepelitur ventribus. Quære nunc cur subito moriamur? Quia mortibus vivimus. Senec. Hierom saith, that he had read of some that had been sick of the arthritis and podagra, that were cured by being brought to poverty by confiscation of their estates, and so brought to a poor diet.
[406]Chrysostom saith the difference betwixt famine and excess is, that famine kills men sooner out of their pain, and excess doth putrify and consume them by long and painful sicknesses. In Hebr. Hom. 29.
[407]As smoke driveth away the bees from their hive, saith Basil de Junin; so gluttony expelleth all spiritual gifts, and excellent endowments of mind.
[408]Saith Basil, A ship heavy laden is unfit to sail: so a full belly to any duty.
[409]Semper saturitati juncta est lascivia. Hieron.
[410]Ventri obedientes animalium numero computantur non hominum. Senec.
[411]It is Chrysostom's saying in Hebr. Hom. 29.
[412]Jer. v. 7.
[413]Magna pars libertatis est bene moratus venter. Senec.
[414]When a friend of Socrates complained to him, What a dear place is this! Wine will cost so much, and honey so much, and purple so much: Socrates took him to the meal-hall, Lo, saith he, you may buy here half a sextare of good meal for a halfpenny (which boiled in water was his meat); God be thanked the market is very cheap. Then he took him to an oil-shop, where a measure (chœnix) was sold for two brass dodkins. Then he led him to a broker's shop, where a man might buy a suit of clothes for ten drachms. You see, quoth he, that the pennyworths are reasonable, and things good, cheap throughout the city. Plutarch. de Tranquil. Anim. pag. 153.
[415]Matt. xxv.
[416]Saith Plato, God is the temperate man's law; and pleasure the intemperate man's.
[417]Heb. xiii. 9.
[418]1 Cor. x. 31.
[419]Socrates adeo parce et temperatè vixit, ut cum Athenas pestis sæpenumero vastaret, solus ipse nunquam ægrotaverit. Laertius in Socrat.
[420]Multum confert cogitatio exitus, quod cum omnibus vitias sit commune, tamen huic proprium. Petrarch.
[421]Temperantia voluptatibus imperat: alias odit atque abigit: alias dispensat et ad sanum modum dirigit; nec unquam ad illas propter ipsas venit. Senec. Scit optimum esse modum cupidorum, non quantum velis, sed quantum debeas sumere. Senec.
[422]Venter parvo contentus est, si das illi quod debes, non quod potes. Senec.
[423]Juvenum virtus est, nihil nimis. Socrat.
[424]Venter præcepta non audit. Senec.
[425]If you will not take this counsel, at least use after meat to set before your guests a bason and a feather, or a provang to vomit it up again, that you may show some mercy to their bodies, if you will show none to their souls.
[426]A sensualist craving to be admitted of Cato among his familiars, Cato answered him, I cannot live with one whose palate is wiser than his brain. Eras.
[427]The old fashion in countrymen's houses was not amiss, where the story of this rich glutton and Lazarus was wont to be painted over their tables on their walls.
[428]1 Cor. viii. 9; Lev. xix. 14; Rom. xiv. 13; xi. 9; Rev. ii. 14.
[429]See 1 Cor. vi. 13. Qui Christum desiderat, et illo pane vescitur, non curat magnopere quàm de pretiosis cibis stercus conficiat. Hieron. Epist. ad Paul.
[430]Nihil tam æque tibi proderit ad temperantiam, quam frequens cogitatio brevis ævi, et incerti: Quicquid facis respice mortem. Senec.
[431]Luke vi. 25, "Woe to you that are full! for ye shall hunger."
[432]Temperantiam exigit philosophia, non pœnam. Senec.
[433]Et non solum hæc seculares viri, sed et ipse grex Domini ejusque pastores, qui exemplo esse omni plebi debuerint, ebrietate quam plurimi quasi vino madidi torpebant resoluti, et animositatum tumore, jurgiorum contentione, invidiæ rapacibus ungulis, indiscreto boni malique judicio carpebantur. Gildas.
[434]Why Gregory set up wakes, and church-ales, and meetings on holidays in England, you may see lib. x. Regist. Ep. 71. in policy to win the heathens: Qui boves solent multos in sacrificio dæmonum occidere, debet his etiam de hac re aliqua solemnitas immutari, ut die dedicationis vel natalitiis martyrum, tabernacula sibi circa easdem ecclesias, quæ ex fanis commutatæ sunt, de ramis arborum faciant, et religiosis conviviis solennitatem celebrent. Nec diabolo jam animalia immolent, sed ad laudem Dei in usu suo animalia occidant, et donatori omnium de satietate sua gratias agant, &c. But do christians need this as heathens did, when we see the sad effects of such riotings? Lege Acost. 1. iii. c. 34.
[435]Prov. xiii. 23; xiv. 21; xxi. 13; xxx. 14; xxii. 9; xxviii. 27.
[436]Diogenes begging of a prodigal, asked a pound of him, when he asked but a penny of the next, Because, saith he, I may oft receive of them, but God knows whether ever I shall have more of him. Laert. in Diog. Prov. xxviii. 19.
[437]John xiv. 15; 1 John v. 2, 3.
[438]And a shame to thy family: as it is said that Cicero's son proved a drunkard, to whom he directed his book De Officiis: which is made his father's reproach.
[439]Of drunken priests I am loth to speak: but pray such to read Isa. lii. 12; xxviii. 7; Mic. ii. 11; 1 Tim. iii. 3, 8; Isa. lvi. 11, 12; Lev. x. 9; Jer. xxxv.; Ezek. xliv. 21; Matt. xxiv. 49; 1 Thess. v. 7; Gal. v. 21.
[440]See Prov. xxiii. 29-33.
[441]Est certa et constans plurimorum sententia, frustra Indos christianam religionem doceri, quamdiu pestifera isthæc consuetudo inerti nostrorum dissimulatione retinetur saith Acosta speaking of drunkenness, l. 3. c. 22. p. 336.
[442]Leg. Jos. Acostam de procur. Indor. salut. l. 3. c. 21, 22.
[443]Gluttons, and drunkards, and lustful sensualists, are prepared for atheism, infidelity, and any impious conceit. For their wits are buried in the dunghill of their guts, and drowned in the excrementitious humidity of their brains: (ubi oculus siccus clarus intellectus:) and the vapours and fumes of their boiling lusts do so intoxicate and cloud their brains, that they have little use of their reason except to contrive the service of their guts and lusts. Lege Basilii Homil. in Ebriet. et Lux. Vide ipse ex taberna duos semi captos vino egressos, vix oboli causa, se mutuo uno eodemque gladio confecisse; et quidem extracto his e percusso corpore, præ alterum feriendi furore: itaque momento temporis ambo exanimes corruerunt. Jos. Acosta de proc. Ind. salut. l. 3. c. 21. p. 332.
[444]Bibendi consuetudo auget aviditatem. Plin. Perinde est vinolentiam bibendo velle sedare, atque ignem materia apposita pergere extingere: nam quod naturæ appetitioni datur moderatum est, at vitiosa et preter naturam libido, nullo expletur. Acosta ub. sup.
[445]Id sane magno Christianis opprobio est, Ingam Regem barbarum et idolis deditum ab ebrietate subditos sibi populos cohibuisse; nostros vero quos oportebat mores quoque perditos emendare, temulentiæ incrementa tanta fecisse. Acosta l. 3. c. 21.
[446]He is happiest that needeth least of any creature, and not he that hath most. Socrates said it was proper to God only to need nothing, but those that came nearest to God in this were the happiest men.
[447]1 Thess. v. 7, "They that are drunken, are drunken in the night."
[448]Deut. xxiii. 17; Prov. xxiii. 27; v. 3, 5; vii. 5-7; vi. 13-15; xxii. 14; Eccles. vii. 26; Gen. xxxviii. 24.
[449]Saith Boniface (alias Winfrid) of the English Mercian king Ethelbald, a fornicator, Opprobrium generis nostri patimur, sive à Christianis sive Paganis dicentibus, quod gens Anglorum spreto more cæterarum gentium, &c. hinnientium equorum consuetudine, vel rudentium asinorum more, luxuriando et adulterando, omnia turpiter fœdet, et confundat. Epist. Bonif. 10. ad Perefrid, Salvagus Sarzanensis Episcopus-Pauli 5. Jussu visitationem Ecclesiarum Stiriæ, Carinthiæ, et Carniolæ instituerat. Qua peracta, sex omnino Sacerdotes qui non essent concubinarii, in tribus illis Provinciis invenit, cum tamen magna pars ex Jesuitarum disciplina prodiisset, &c. Giraldi Apolog. pro Senatu Vener. p. 165. Mœchum in adulterio deprehensum necato: was a Roman law, 12. tab.
[450]Solomon's "wives turned away his heart after other gods," 1 Kings xi. 4. The wisdom of Solomon preserved him not from the power of lust, and the deceit of women. 1 Pet. ii. 11, "Fleshly lusts that fight against the soul."
[451]Rev. xiv. 4.
[452]Saith Chrysostom, The adulterer even before damnation is most miserable: still in fear, trembling at a shadow, fearing them that know, and them that know not: always in pain, even in the dark.
[453]1 Tim. vi. 9, "Hurtful lusts, which drown men in destruction and perdition."
[454]When an adulterer asked Thales whether he should make a vow against his sin, he answered him, Adultery is as bad as perjury: if thou dare be an adulterer, thou darest forswear thyself. Laert. Herod durst behead John, that durst be incestuous.
[455]Judg. xix. xx. The tribe of Benjamin was almost cut off upon the occasion of an adultery or rape. See Numb. xxv. 8; Gen. xii. 17; 2 Sam. xii. 10; Luke iii. 19; 1 Cor. v. 1; John viii. 2. Vid. Ælian. fol. 47.
[456]Plutarch's Roman. Quest. 65. is, Why the bridegroom is not to have any light when he first cometh to bed to his bride? and answereth, Happily this was instituted to show how sinful and damnable all unlawful company of man and woman together is, seeing that which is lawful and allowed, is not without some blemish and note of shame.
[457]Acts x. 30; xiv. 23; Luke ii. 37.
[458]It is Zeno's comparison in Laert. 1. 7. c. 1.
[459]In Laert. 1. 6. c. 1.
[460]Laert. 1. 2. c. 38.
[461]Otia si tollas periere Cupidinis arcus, &c.
[462]In vacuo pectore regnat amor. Ovid. Diogenes called love, Otiosorum negotium.
[463]Nullus mihi per otium dies exit: partem noctium studiis vendico: non vaco somno sed succumbo, et oculos vigilia fatigatos, cadentesque in opere detineo.—Male mihi esse malo quam molliter; si mollis es, paulatim effœminatur animus, atque in similitudinem otii sui: et pigritiæ in qua jacet solvitur: dormio minimum et brevissimo somno utor: satis est mihi vigilare desiisse: aliquando dormisse scio, aliquando suspicor.
[464]Plutarch de Curiositate, praiseth Cyrus that would not see Panthra; and reproveth them that cast a wanton eye at women in coaches as they pass by, and look out at windows to have a full view of them, and yet think they commit no fault, suffering a curious eye and a wandering mind to slide and run every way, pag. 142.
[465]