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+The Project Gutenberg EBook of The Curtezan unmasked, by 
+Annonymous (a Spiritual Physician)
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Curtezan unmasked
+       or, The Whoredomes of Jezebel Painted to the Life: With
+       Antidotes against them, or Heavenly Julips to cool Men in
+       the Fever of Lust.
+
+Author: Annonymous (a Spiritual Physician)
+
+Release Date: September 16, 2010 [EBook #33737]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CURTEZAN UNMASKED ***
+
+
+
+
+Produced by Keith Edkins and The Online Distributed
+Proofreading Team at http://www.pgdp.net (This file was
+produced from images generously made available by The
+Internet Archive/American Libraries.)
+
+
+
+
+
+
+
+
+
+Transcriber's note: A few typographical errors have been corrected: they
+are listed at the end of the text.
+
+       *       *       *       *       *
+
+
+_The Curtezan unmasked_:
+
+Or, THE
+
+WHOREDOMES
+
+OF
+
+JEZEBEL
+
+Painted to the Life.
+
+With ANTIDOTES against
+them; or Heavenly JULIPS
+to cool Men in the Fever of
+_LUST_.
+
+       *       *       *       *       *
+
+
+Prescribed by a Spiritual Physician.
+
+       *       *       *       *       *
+
+
+    ----_Sanctum nihil est & ab inguine Tutum,_
+  _Non Matrona Laris, non Filia Virgo, neqq; ipse_
+    _Sponsus laevis adhuc, non Filius ante pudicus._
+                          Juvenal. Satyr. 3.
+
+       *       *       *       *       *
+
+
+_London_, Printed for _Henry Marsh_, at the
+Princes Arms in Chancery-Lane. 1664.
+
+{1}
+
+       *       *       *       *       *
+
+
+PROV. 5. vers. 3, 4.
+
+    _The lips of a strange woman drop as an honey-comb, and her mouth is
+    smoother then oyl: But her end is bitter as wormwood, and sharp as a
+    two-edged sword._
+
+       *       *       *       *       *
+
+
+The Text here presents you with a _strange woman_; with whom though I
+desire not to procure you a _familiar acquaintance_, yet I'le give you such
+cognizance of her, and excite that abhorrency of her baseness in all your
+minds, that if any have heretofore been sick for want of her company, he
+shall now be as sick of it; after I have made it appear that this
+[1]beautiful Siren, having a Womans face, ends in the Serpents tail; and
+discovered, not onely the _Virgins-face_ of this unsatiable _Harpye_, but
+her cruel talons also shrowded under her wings. That you may therefore
+(as[2] _Amnon_ {2} did upon _Tamar_) bolt the door upon this _strange
+woman_, and no longer endure the _whoredoms_ of this painted _Jezebel_;
+I'le endeavour to characterize her to you, and by the infallible clue of
+Truth conduct you through all her intricate and winding Labyrinths. Be
+pleased therefore, for the explication of the word [_Strange_] to take
+notice, that this Epithite was by the _Graecians_ attributed to their
+common Prostitutes, which they called [Greek: xenas], _strangers_: And
+hence, I conceive, it was that the Comoedian called [3]_Glycerium_ who was
+thought to live by the unlawful submission of her body, _Peregrinam_, a
+stranger, a strange woman. But I have onely hitherto told you her name; I
+shall now therefore proceed further to describe her to you by her sordid
+actions, which will ascertain you of those miseries which are her constant
+waiting-women or attendants. That I may therefore speedily prosecute my
+design, She is one whom not _Argus_'s hundred eyes, nor _brazen_ walls, nor
+the most vigilant Guards can secure from her lascivious incontinency: the
+bars and [4]hedges which Nature has made for her {3} tongues confinement
+are not sufficient to restrain it within the limits of a modest discourse;
+and should we lock up her impure lips with a command of silence, yet could
+we never limit the infiniteness of her lascivious thoughts, with which she
+would as freely commit fornication, as if she were at liberty, and in the
+enjoyment of the greatest voluptuary; and we may say of her what _Scipio_
+in another case said of himself, [5]_She is never less alone than when
+alone_. She tricks her self up with such variety of gauderies as if she
+were to expose her body to bring the Devil to her lure, and _tempt the
+Tempter himself_ to love her; and were that opinion of _Tertullian_ true,
+That the _Devils_ and _fallen Angels_ had carnal commerce with the
+_Daughters of Men_, and they should desire one to satisfie their lustful
+appetite, I'de recommend the strange woman in the Text unto them; who (like
+_Circe_) is an amiable Sorceress, and when she hath _once_ charmed her
+_Gallant_ with youthful blood sparkling in his veins, and beauty dancing in
+his face, into the endless Circle of her lust, hee'l find a difficult
+[6]recovery. {4} [7]Physitians tell us, that the reason we have in Feverish
+distempers our _Paroxysme_ but every second, third, or fourth day, and not
+at every circulation of the blood about the body, is, because the blood
+when it arrives to the heart must acquire such a degree of corruption
+before it can effect it, and therefore because this corruption is not
+sensible before many circulations have been performed, it cannot so soon
+create a _Paroxysme_: But in this impure and libidinous strumpets heart
+'tis far otherwise; for she endures the Paroxysmes of the _Fever_ of _Lust_
+every hour and moment, and the _circulation_ of her lusts in her heart is
+sooner performed then that of her blood. _Medea_ had not more damnable Arts
+to preserve youth and beauty then she, who has perfectly attain'd the Art
+of making new beauty, new hair, and counterfeit teeth; and not thinking she
+hath charms enough to render her amiable, has recourse to the Merchants, as
+unto Natural Magick, to buy there what Nature would not give her, and to
+make her self liked in spight of Nature's disfavours; and being accustomed
+to {5} varnish over her decayed Cheeks, and the ruines of a good Face, with
+the fresh colours of an adventicious Paint, she by her licentiousness seems
+to usurp the power and liberty of Painters, who (according to the Poet)
+[8]were priviledg'd to do what they pleased; and (to say truth) she is an
+exact Painter in all her actions; for the varnishes over the deformed and
+execrable Name of _Whore_, with the flourishing _Title_ and _Colour_ of a
+_Lady of pleasure_: and whilest she discourses to her Gallant of the
+unlawful use of her body, she colours it over with the title of a great and
+incomparable favour; and (_Mahomet_-like) perswades all her _adorers_, that
+there's no _Paradise_ but that of carnal fruition, and the gratification to
+a _domineering Lust_: But I fear that this _Paradise_ she puts them in will
+prove but a _Fools Paradise_; for I believe they'l quickly conclude, That
+the sulphureous flames which _Aetna's_ fiery paunch continually vomits into
+the Air bear not so forcible and durable a heat as the Calentures of her
+lustful blood; and that the poyson'd garment dipt in the _Centaur's_ blood,
+which caused {6} _Hercules_ to burn in living flames, had had not such
+vigour and vehemency as her enflamed Lust. Whilest I hear one Historian
+talk of _Sempronia_, and give her this character, [9]_That she oftner
+courted men to her embraces then she was courted by them_, I fancy he makes
+mention of the strange woman in the Text: and whilest I hear another
+report, that _Julia_ arrived to that heighth of licentiousness, [10]_That
+she would leave nothing undone which she could basely commit, either by
+Action or Passion, judging that lawful which pleased her humour best_, me
+thinks he characterizes our strange woman to us. King _Solomon_
+(understanding a hot Prostitute) tells us, _Prov._ 6. 27. a man cannot take
+fire into his bosom, but he must be necessarily burnt; and I believe that
+many of the Gallants of our time, who have thought onely to _warm_ and
+cherish their lusts at this she-fire, have at last been soundly _burnt_ by
+taking her into their bosomes: for this strange Woman is not like the
+_Glow-worm_, that carries only a counterfeit _heat_, nor of so cold a
+constitution as the _Moon_ was when she embraced _Endymion_; but he that
+{7} embraces her shall find the same entertainment the Satyr did, that
+kiss'd the fiery coal and burnt his lips; and we may say of her, what the
+tyrant _Nero_ once said of himself and his mother _Agrippina_, "[11]That
+there can nothing come of her into the world but what is detestable and
+accursed." This _Helena_ is hot enough to _inflame_ Troy; this _Hecuba_ can
+bring forth nothing but a Fire-brand. Though the Toad hath a precious Stone
+in her head, yet her body is poysonous: And so, though this Strange Woman
+may wear a handsome countenance, and for her superficial and skin-deep
+beauty seem an inestimable Jewel, yet, if we view her throughly, we shall
+discover the venom of her impure body; for, though _her lips drop as an
+honey comb, and her mouth is smoother then oyl, yet her end is bitter as
+wormwood, and sharp as a two-edg'd sword_. Upon which two Verses of the
+Text, as upon two pillars, I build this practical Proposition,
+
+{8}
+
+    _That the short and transitory pleasures which the strange woman
+    affords us, are accompanied with the sharpest and most permanent
+    evils._
+
+And that, First, Because she'l wound and stain our reputation. How full is
+the adulterer of fears and jealousies, scorching desires, and impatient
+waitings, tedious demurrs, sufferance of indignities, and amazements of
+discoveries, and his uncleanness is ever attended by shame which is its
+eldest daughter; for let us consider how infamous it has ever been, to be
+noted for a common _Pathick_, or a lustful _Amoretto_, how opprobriously
+Adulterers have been used by most Nations. The Law of the _Aegyptians_ was
+to cut off the Nose of an Adulterer; the _Locrians_ put out the Adulterers
+Eyes; and (the more notoriously to intimate his effeminacy) others cloathed
+him with wool; and _Solons_ Law was this, _If any man take an Adulterer in
+the fact, he may use him how he pleases_: And in the Twelve Tables, [12]If
+you {9} take a man in the act of Adultery, you may kill him without danger
+of punishment; Impunity was intailed upon the murther of him. You may
+observe, that this sin of Adultery is in Scripture called a _sin of
+darkness_; intimating to us, how the Adulterer, asham'd of the light,
+sneaks up and down in obscure recesses, and is onely active and vigilant
+when others are quiet and taking their repose. Other sinners iniquities are
+in Scripture numbred by the hairs of the head; but we cannot number the
+Adulterers so, because _as his sins increase his hairs do fall_; the
+_Spring_ of his sins is his hairs _Fall o' th' leaf_. The second account
+upon which the Adulterer will conclude, That the transitory pleasures which
+the strange woman affords us are accompanied with the sharpest evils, is,
+
+2. Because hee'l finde she will impair the health of his body; for though
+her Lips drop as an Honey-comb, and she distil the Quintessence of
+Rhetorick in every expression; though she does amorously caress and embrace
+him, yet 'tis but as the encircling Ivie does the Oak, to make him rot,
+wither, and decay. {10} Though he may think himself in Heaven, and imagine
+her _curled Arms_ about him to be his _Celestial Zodiack_, yet hee'l (at
+length) finde them but as chains and fetters to enslave and captivate him
+to her insatiable Lust; the gratifications whereof whilest he endeavours to
+shew her, he must undergo as many _gripes_ in his guilty Conscience, as
+_Aches_ in his impure and vitious Body. She, it may be, will foment and
+cherish the flames of his Lust with these pleasing Blasts, by telling him
+that the Virgin _Spring_ does not appear less chaste because many thirsts
+are there quenched; and that those Waters stink soon that continue long in
+one place, but remain sweet and wholsome whilest they leave one bank and
+kiss another. But let us (like a prudent _Ulysses_) stop our ears to the
+fatal voice of this dangerous _Siren_, least, while we sail in the _Ocean_
+of this World, we suffer _shipwrack_ of Grace and a good Conscience: Don't
+let us stand to dispute the case, and parley with her, but rather flie from
+her, and avoid her company: For, we must be extremely cold, not to be
+warmed by so {11} fair a fire, and very strong, to make defence against so
+charming an Enemy. Nor can we touch Pitch with our hands, but a foul
+impress will be received from it: One rotten kernel of the Pomgranate
+infects the fellows; and St. _Paul_ made that Verse Canonical, _Evil
+communication corrupts good manners_. And it is noted of _Joseph_, that as
+soon as his Mistress had laid her impure hands upon his garment, he leaves
+it behinde him, that he might be sure to avoid the danger of her contagious
+touch. And we shall assuredly finde, that she who but now compared her self
+to a _pleasant Spring_, will at last serve us with the _bitter Waters_ of
+_Marah_. For I appeal to the common Adulterer, Whether he be not _a walking
+Hospital_ and _Pest-house_ of _Diseases_? Whether he is not alwayes possest
+with a [Greek: Peirazon], a Devil that first tempts him to all Uncleanness,
+and afterwards terrifies and exanimates him with the greatest horrour
+imaginable? and whether the violent and fervent heat of his lustfull
+appetite be not as unquenchable as Hell-flames? Could we have _Lynceus_ his
+eyes, and look through {12} the decayed walls of his Body, what rottenness
+should we discover in his exhausted Bones? how would the whole Fabrick of
+his Body appear invalid and unnerved, and represent it self to us as the
+Embleme of a Sack of dry Bones, whose every part, were it anatomized and
+opened, it would corrupt and infect the Air, and store the World with as
+many Diseases as the opening of _Pandora's_ Box: insomuch that he who shall
+be besotted with so Lethargick a stupidity as to harbour and caress this
+_strange woman_, He (like the _Hyrcanians_) may be said to keep a Dog to
+devour himself, or (like the mad _Romans_ in _Arrian_) court the Fever of
+his own Lust, that will soon consume him, and render him as meager and
+pellucid as the meerest Skeleton; causing withal a no less decay in his
+Estate then in his Body; and this I conceive induced _Solomon_ to say,
+[13]_That by means of a whorish woman a man is brought to a piece of bread,
+and the adulteress will hunt for the precious life_. But if this be not
+sufficient to deter the Adulterer from this Prostitutes company, I'le
+advance a step higher, and press {13} him with a third Argument, to prove,
+That those transitory pleasures the strange Woman affords us are
+accompanied with the sharpest and most permanent evils: and that
+
+3. Because by her means an irreparable and irrecoverable damage will accrue
+to his immortal Soul. And in this St. _Paul_ shall be my President, who
+[14]bids us not be deceived, assuring us, _That neither fornicators, nor
+adulterers, nor effeminate persons, shall enter into the Kingdome of God_.
+[15]It was not permitted to a Dog to enter into the _Acropolis_, because of
+his excessive heat in Venery; and so neither will it be permitted to those
+that (like the Dog) indulge themselves in the excessive heat of Venery, to
+enter into _Heaven_, which may for its heighth be called an _Acropolis_,
+which (being interpreted) is, a City built upon a Hill. Let us consider how
+impossible it is that our Prayers and Oblations should be acceptable to
+God, when they are offered with impure hands, reeking in lust: How can we
+expect to look God in the face (whose eyes are purer then to behold
+iniquity) with our impure {14} eyes? How can we hope to be Eagle-ey'd
+enough to look up to God, whose eyes are ten thousand times brighter then
+the Sun, when we have so weakned our eyes by the _Works of Darkness_, that
+(like Night-birds) we dread to behold the Light? How should _Chamberings_
+and _Wantonness_ hope to get room in Heaven, whence all kind of Marriage is
+excluded? When the two opposite Poles of the World meet together, and two
+Contradictions at the same time prove true, then, and not till then, will I
+believe that the Fornicator and Heaven can kiss each other. How can we call
+God _Father_, who utterly renounces those spurious off-springs of our
+sinful lusts, which have not their Original, nor derive their Pedegree from
+God, but the World and our depraved Natures? Which S. _John_[16] intimates
+to us; who making an Inventory of the _Goods_, or rather of the _Evils_ of
+this World, besides _the Lust of the Eye_, and _the Pride of Life_, he
+tells us, that the _Lust of the Flesh is not of God_, but of the _World_.
+
+It remains now that I should prescribe you some few _Recipe's_ and
+Antidotes; {15} which if you'l make use of, I'le warrant to cure you of the
+Fever of Lust, into which the _Strange Woman_ will endeavour to cast you:
+And my first is this.
+
+First then, Let every one make a Covenant with his eyes, never to look upon
+any object with a lustfull and impure inclination. _Job_ 31. 1. _I have
+made a Covenant with my eyes, why then should I look upon a maid?_ Shut
+your Eyes, those _Windows_ of your Soul, through which you receive the
+_Species_ from all sinful Objects; for, through those _windows_ a little
+sin (like a little Boy) may creep in, and open the Door of your Heart to
+the rest. An eminent Historian of our own Nation tells us, That whilest the
+Earl of _Salisbury_ was at the Battel of _Orleance_, opening a little
+window of the Castle, where he was to view the Enemy, a little Lad killed
+him with a Cannon planted and discharg'd against the Windows. So, it may
+be, whilest thou openest thy Souls windows, thy Eyes, to look upon a
+beautiful Object, a small Lust may chance to shoot thee with a temptation,
+and leave thee _dead in sin_ for ever. _Scipio_ and _Alexander_ both of
+them are {16} reported to have taken fair Captives: _Scipio_ would not
+suffer his to come into his sight, lest he himself might be captivated by
+their beauty; but _Alexander_ gave his Captives admittance into his
+presence: And though _Alexanders_ was the greater continency, yet _Scipio_
+took the wisest course; for, [17]_'Tis dangerous to look upon that by which
+we may at length be ensnared; the exposing of Beauty to be seen, and the
+loss of Modesty and Chastity follow one another_. Let us therefore attend
+to our blessed Saviours words, who tells us, [18]That _whosoever looks upon
+a woman_ with an intention _to lust after her, hath committed adultery with
+her already in his heart_. When we come into the presence of _moving
+Beauties_, we must do as men usually do when the _Summer Sun_ grows potent
+and vehement; though we admire their Beauties greatness, yet we must shun
+it's heat; each place can afford us a shadow to hide us from it. The Poets
+tell us, that when some young men had beheld the three equal beauty'd
+_Gorgones_, they were thereby deprived and divested of their human shape,
+and metamorphosed into stones: {17} So, if we be not cautious how we too
+lasciviously gaze upon powerful Beauties, who knows how soon we may be so
+callous and obdurate, and our hearts be rendred so stony, that without the
+least regret or remorse we may first fall into the profound Abyss of
+Adultery, and thence to that bottomless one of Hell. We must not do by a
+beautiful Object as by the Crocodile, but quite contrary; for we must be
+sure _not to look first upon it_, and then we shall remain secure from its
+_killing glances_: for, he who is still looking, and always gazing, acts
+like him who drinks Wine in the very heighth of a Fever. But if still men
+will look upon fair Objects, let the same use be made of them which the
+wiser sort of Catholicks do of Pictures; let their beautiful features serve
+to raise our Devotion to God, and make us admire his curious workmanship.
+And since Women are of late grown so proud and licentious as to expose and
+prostitute themselves to the eyes of men in unseemly and immodest gestures,
+and they onely shew themselves true _Britains_ in this, that, like the
+ancient _Britains_, they delight to paint {18} their bodies, and (like the
+Rain-bow) display their transient and fading colours; let us, when we see
+such as these, call to mind these Considerations to allay those
+inordinacies which may otherwise arise in our thoughts from the
+contemplation of so vicious objects. Let us consider, That they are but
+vain Dames, to bestow such curious cost on so woful and sordid a piece of
+dirt, which (it may be) would otherwise resemble the clay _Prometheus_ us'd
+before it was inform'd and animated; That 'tis their folly to guild a clay
+Wall, and enamel a _Bubble_, when they can give no other then a _Womans_
+Reason for it. Let us consider, That Women have no beauty but what we are
+pleased to give them; and that if we call them fair, 'tis but in the way of
+Poetry or Complement: And that these dim _Cynthia's_ would be very obscure,
+if they borrowed not that light they have from the Sun of mens favour. Or
+suppose we are so candid and ingenuous as to grant them beautiful, yet we
+may see by experience, that their Beauty is like a sweet and much coveted
+Banquet, which is no sooner tasted but its delicious Luxury is {19}
+swallowed up by Oblivion. Let us think with our selves, That there's no
+conformation of lineaments, no composition of features, no symmetry of
+parts so exactly combin'd and compacted in one person, but a critical eye
+may discover some imperfection: fairest _Cynthia_ is not without her spots,
+nor beautiful _Venus_ without her moles.
+
+2. If you would be cured of the Fever of Lust, into which the _Strange
+Woman_ will endeavour to cast you, use a moderate, slender and ascetick
+Diet. Be content with that with which Nature her self wil be contented, and
+then [19]a little will suffice you; and if you do this, [20]you will act
+according to the Rules of Discretion and Prudence. Use Fasting and severe
+Abstinence, which are the proper Abscissions of the instruments and
+temptations of lust. And to this is reducible a restraint from all morose
+delectation, and looser banquetting: You must not desire to be fed at
+_Vitellius_ his board; you must not desire _Nero's_ effeminate baths, nor
+_Tiberius_ his naked Pictures to incite your lust; you must not hunt all
+grounds, draw all seas, search every {20} brook and bush, or dispeople the
+four Elements to please your wanton lusts, and try experiments upon your
+judicious palates; but as you must abstain from [21]things _unlawful_, so
+also from _lawful_ too: You must not onely take care you transcend not the
+_Bounds_ of _Temperance and Moderation_, but you must sometimes abridge
+your selves of your necessary repast; assuring your selves, _That the more
+_[22]_you deny your selves, the more you shall receive from God_. 'Tis
+storied of _Richard Nevil_ Earl of _Warwick_, (stiled also _Make-King_,)
+that in the great Battel at _Ferrybrigg_ between _Henry_ the Sixth and
+_Edward_ the Fourth, when he perceived his side almost worsted by _Henry_
+the Sixth, he slew his Horse with his own Sword, and then uttered these
+Heroick expressions, _Let all that will fight stay with me_; and then
+(according to the Ceremony of those times) kissing the Cross upon his
+Sword, he fought with singular courage and prowess: So in the conflict
+between our Lusts and us, let us kill and mortifie our Bodies, which (in
+the language of _Socrates_) are our Soul's Horses, and then excite every
+Faculty {21} of our Souls with these words, _Let all that will fight stay
+with me_; and when we have done thus, let us kiss and take up our Cross,
+and fight stoutly under Christ the Captain of our Salvation against our
+Lusts; it being impossible to keep the Spirit pure, whilest 'tis
+overburdened with too much Flesh, and exposed to all entertainments of
+Enemies by fomentations and pamperings; remembring the divine counsel of
+the [23]Philosopher, _That we must not take care for the Body simply as the
+Body, but as subservient to the Soul._ And that you may be the better
+induced to do this, remember (as the fore-cited Author [24]has well said),
+_That your Soul is your self, but your Body yours; for 'tis the Soul which
+uses, but that which is used by it is the Body_: And by this separation of
+the Soul from the Body, you will preserve your nature from confusion, nor
+think that things [Greek: ta entos] which are without concern you, nor
+contend for those as for your self, and so consequently avoid too much care
+of your body; not resembling those, that, so that Sumpter-horse the Body be
+hung with gaudy Trappings, and pamper'd, {22} care not with what rags they
+cloath the Soul. We may also consider that these high pamperings and
+feasting our selves have no real pleasure in them; and this I am sure was
+the Orators judgment, when he said, [25]_I would not fancy or imagine with
+my self as if luxurious gluttons lived pleasantly, and such who vomit upon
+the table again what but now they took off, and with their crude stomacks,
+carried from Feasts, the next day ingurgitate themselves into them again;
+who, by reason of their laziness and surfeiting, see the Sun neither rise
+nor set, and are in indigency of those Estates which they have profusely
+expended: none of us_ (saith he) _ever thought such gluttons as these live
+a pleasant life_. And the same Author tells us, [26]That there is no less
+pleasure to be taken in a slender and spare diet, then in the most
+exquisite dainties; there being no less delight in the _Persian
+Nasturtium_, then in the richly furnished _Syracusan_ Tables, so much cry'd
+down and {23} discommended by _Plato_. But this shall suffice for the
+second _Recipe_: and my third is this.
+
+3. Secure your Heart so well that no ill thought creeps into it, and proves
+an incentive to lust; let not the smallest ventricle of your heart conceive
+an evil thought, lest at last it bring forth sin. One little Flie will
+taint and corrupt a great quantity of flesh; and so one little thought
+hovering about thy heart (like a little Flie) will quickly taint it. Be
+sure therefore (like the Emperour _Domitian_[27]) alwayes to be catching
+and killing these Flies. Consider, that if you indulge your selves in
+wicked thoughts and lustings, there wants nothing to the consummation of
+the act but some convenient circumstances, which because they are not then
+attainable, the act is for a time impeded, but the malice nothing abated:
+For [28]the Law of _Not coveting_ no less forbids sinful desires and
+concupiscences then sinful actions; for no man desires or lusts after any
+thing {24} but what pleases him: But every complacency or delight in an
+unlawful matter, although short and transient, nay, although at last
+repulsed and cohibited from breaking out into an external act, hath
+contracted by that very motion the blemish and spot of an internal sin. And
+hence S. _Augustin_, following the Doctrine of S. _Paul_, affirms, [29]That
+the _concupiscence of the flesh_ is sin in a good man, _Because he has in
+him a disobedience and reluctancy against the government of the rational
+faculty_. Again, He sins that inwardly lusteth or desires, although he
+follow not those desires by a consequent act, Because such motions are not
+pure passions, but involve negations of due acts which ought to have been
+in lieu thereof: A man may be incestuous [30]that never bodily commits the
+act; and from these impure fires, which men kindle and cherish within them,
+they are usually in love with their deformed lusts, as _Alcaeus_ was with
+the warts [31]in his Boys face, though they are deformed marks. When
+_Brutus_ and _Cassius_ assaulted _Caesar_ with a design and resolution to
+murther him, we read, that as soon as he saw _Brutus_ he cryed {25} out,
+[Greek: Kai su teknon]; _And art thou here my Son, my Darling_? and opened
+his breast to him. So when any Lust comes to assault us with a design to
+make us dead in sin, we court and caress it in _Caesars_ words, Art thou
+here, my Darling? and open our hearts and breasts unto it; whereas we
+should alwayes be prepared with preservatories against it.
+
+4. Let your discourse be alwayes chast and pure: Decline with great care
+all undecent obscenity in your language, chastening and confining your
+tongue, and restraining it with Grace; for, as St. _James_ tells us, _Jam_.
+3. 2. _If any man offend not in word_ (tongue) _the same is a perfect man,
+and able also to bridle the whole body._ Either be silent, or speak those
+things which are better then silence, is a good Rule here. Every bad tree
+is known by its bad fruit, and an unclean man may be trac'd by his unclean
+discourse; it being a shrewd symptom the Will is depraved, when our
+Discourse is unchaste and obscene. And in this [32]_Hierocles_ concurrs
+with me; _The Will of man_ {26} (saith he) _adhering long neither to Virtue
+nor Vice, utters forth expressions inclining to both, as resembling the
+contrary affections in it_. This advice therefore of _Tyrius Maximus_ is
+very soveraign; [33]_I require such a pleasure in words which Virtue may
+not disdain to make her Waiting-woman and attend upon her._ St. _James_
+calls the Tongue a _fire_, Jam. 3. 6. And the School-men call the Lusts of
+the Flesh (_Fomes_) Tinder. Let us therefore be careful that the Fire of
+our Tongue light not upon this Tinder, and kindle it. Modesty and a
+becoming Blush is the _Fence_ of all Virtue; and when this is broken down
+by obscene talk, the _Banks_ will overflow with impure _Streams_. A Rose,
+when it hath lost its blush, and begins to look pale, by those symptoms you
+may conclude that 'tis a dying. It hath ever been accounted a true Rule,
+_Qualis Vir, talis Oratio_. We know the Bird by the Tune, the Beagle by his
+Mouth, and a Man by his Words. We cannot expect that he that hath lost his
+_voice_ with his _Chastity_ should sing Praises to God so _melodiously_ as
+another that is chaste, virtuous, and continent. A {27} stinking breath is
+not a more sure symptom of _putrid Lungs_, then an obscene Tongue of an
+_unclean Heart_. 'Twere better that this _Clapper_ stood still, except it
+could give a _purer sound_; it were better this _Clock_ never struck,
+except it were for other ends then to awaken our Lusts, and put them in
+motion. And I look upon obscene discourse but as an _impure Breath_ coming
+out of the mouth, which is fit for nothing but to make an _Exhalation_ or
+_Ignis fatuus_, which (if we follow it) will lead us into Bogs and
+precipices of _Uncleanness_; but if we _fall down_, and prostrate our
+selves before God in _Prayer_, it will quickly be dissolved: Wherefore,
+
+5. Let us use frequent and earnest Prayers to God, to give us the
+assistance of his holy Spirit; for this Devil of Lust sometimes cannot be
+cast out but by Prayer. When the _Romans_ were in great distress, &
+surprized with a sudden assault of their Enemies, they ran to the Temple to
+get Arms, which were laid there against an extraordinary occasion: So, if
+we shall be at any time assaulted by our Lusts let us have recourse to the
+{28} Temple of God, and take up the Arms of the Church, which are Prayers
+and Tears. We must not (as _Nero_ did at the burning of _Rome_) sing
+_Paeans_ and rejoyce, when our Bodies (those Temples of the Holy Ghost) are
+burning with the flames of Lust. _Numa Pompilius_, when news was brought
+him that his Enemies were ready to surprize him, put off the Messenger with
+this ready memorable Speech, [Greek: Ego de thuo], _I am offering a
+sacrifice to God_: So, when we have any news of being surprized by our
+Lusts, we may return the same answer; 'Tis enough if we are at our Prayers,
+which will secure and guard us from them. _Plutarch_ reports of a Boy, who
+though he was burnt with a coal that fell from the Altar, yet continued his
+oblation of Sacrifice without intermission: So let us (though we are
+sometimes burned with the fire of Lust) be so fervent in our Prayers to
+God, that the _fervency_ of them may exceed and draw away the heat of our
+Lusts, as a great Fire does the heat which was caused by a less.
+
+6. Avoid Idleness, and be sure alwayes to be well employed. I may give an
+idle {29} man that character one [34]gives of _Themistocles_ when out of
+imployment, _That he will be luxurious, dissolute, lustful, and
+intemperate_. Mans heart is a Mill ever grinding some grist or other; and I
+may add, If there be no grain for it to work upon, it sets itself on fire
+with lust. Let us consider, that whilest we are idle, and not imployed, we
+can expect no assistance from God, if we should be assaulted by Lust:
+according to that of the Historian: [35]_When we once give our selves over
+to idleness, we shall in vain implore the aid and assistance of God, for
+then he is angry and offended at us_. No, no, let us rather be in continual
+action and imployment, and be diligently conversant in our several lawful
+vocations: For (as the same Author tells us) [36]_We cannot by a few weak
+prayers only and faint Supplications obtain aid and assistance from God;
+but by watching, and being in continual action and consultation, all things
+will succeed prosperously unto us_. It was a saying {30} of _Appius
+Clodius_, [37]_That it were better for the _Romans_ to be busied and
+imployed, then remiss and idle; Because great Empires by agitation and
+motion are excited to Vertue_. And it was anothers complaint, [38]_That
+Idleness _(_that great enemy to Discipline_)_ corrupted and spoiled the
+_Roman_ Souldiers_. And so may we complain, that Idleness hinders us in our
+Spiritual Warfare against our Lusts. Whilest _Atalanta_ was imployed in
+hunting with _Diana_, she kept her Virginity pure and immaculate; but when
+she fell into Idleness, she indulg'd her self in the gratification of her
+insatiable Lusts: So, whilest our Souls are employed in hunting after
+knowledge, and other things which are commendable and praise-worthy, they
+may preserve themselves from Lust and Uncleanness. It was a saying of a
+_Latine_ Poet, [39]_Take away Idleness, and you break _Cupids_ Bow_: And I
+may say, with more then _Poetical Authority_, Take away Idleness, and you
+break the Devils Bow; for Idleness is the Bow out of which the Devil shoots
+the fiery Darts of his Temptations at us. And if, after all these Means
+used, you cannot {31} contain your selves within the bounds of Chastity,
+then
+
+7. Enter the sacred Bonds of _Matrimony_: 'Tis far better thou shouldest
+marry then burn. Take St. _Pauls_ counsel, who, [40]_to avoid fornication_,
+bids _every man have his own Wife, and every woman have her own Husband_.
+And though I cannot but esteem a single life and holy Caelibate (which was
+consecrated by the holy _Jesus_ in his proper person) to be an excellent
+Virtue; yet since every one hath not that gift of continence which our
+Saviour had, and God hath instituted Matrimony as an Ordinance, and the
+holy _Jesus_ hallowed it and made it honourable with the expence of the
+first Miracle (we read) he ever performed on Earth, and made it more
+sublimate by making it a Representation of the Union betwixt Him and his
+Spouse the Church; it is a thing highly commendable in it self, and to be
+made use of as a great Preservative against inordinacies in our Affections
+and unruly Passions: And a Learned Author puts it in the Catalogue of such
+_Arts_ [41]_without which a man cannot live well and {32} happily_; and
+says, "That although to live a single life is not totally repugnant to
+Humane Nature, yet it is repugnant to the Nature of most Men; Because a
+single life and caelibate are onely fitted for the most excellent Minds,
+and such as are refined from the dross of impure concupiscence." And
+another Author brings in _Romulus_ speaking to his neighbouring Nations,
+[42]_That they would not grudge to mix themselves together in a joynt
+Allyance and Consanguinity_. And though the _Roman_ State seemed to
+countenance a single life, because they afforded Dignities to certain
+Vestal Virgins, yet the number of those Vestals was but small; and then the
+Dignities and Priviledges which they had were no other but that they were
+made equal in State to married Wives; they were preferred before all that
+lived unmarried, but not before married persons.
+
+But whilest I am speaking of this Order of Vestal Nuns, I cannot but
+endeavour to excite in you an abhorrency of those destructive Nunneries
+into which the Papists cast their Virgins in their {33} infancy, and before
+they come to maturity of years, or are (which they can never be) able to
+judge of the strength of their own continency. Into what Stews have these
+Nunneries been frequently converted, by reason of restraining those from
+the sacred Ligament of Marriage who have not so absolute a command over
+themselves as to abstain from unlawful carnality? How is that sacred Fire,
+which among the _Romans_ of old was preserved by their Vestal Virgins, by
+these changed into _Flames of Lust_, which all their _Holy-water_ will
+never allay or extinguish? Oh! that these sottish abusers of the Holy
+Ordinance of God called Marriage would but call to minde how the blessed
+and immaculate Virgin (our Saviours Mother) was betrothed to _Joseph_, lest
+honourable Marriage might be disreputed, and seem inglorious, by a positive
+rejection from any participation of that transcendent honour! I could
+heartily wish that these our _Romanists_ would but imitate the brave
+example of the old _Romans_, who thought none eligible to be _Jupiters_
+Priests but such as were {34} Married; and (as _Tacitus_ and _Suetonius_
+tell us) set a Fine upon their heads who refused to be united in the holy
+Bonds of Matrimony. It was out of respect to this, that the Emperour
+_Augustus_ sent for _Germanicus_ his Children, and hugging and caressing
+them in his Royal breast, signified by his countenance, and other signes of
+his hand, that others ought to imitate _Germanicus_ in marrying with joy
+and alacrity.
+
+And thus you see I have asserted and maintained the laudable Priviledge and
+Ordination of Marriage; and now cannot but be convinced that you think, in
+this my last _Recipe_ of Marriage I have prescribed you pleasanter Physick
+then in any of the former: If therefore you cannot obtain a cure from them,
+you may from this joyned to them. _Suetonius_ tells us, that _Galba_
+selected a Jewel to beautifie and adorn the Goddess _Fortune_; which (on
+the sudden) as if it deserved a more sacred Deity, he dedicated to _Venus_.
+But I hope, that we, after we have selected those Pearls of price our Souls
+for Gods service, shall not {35} dedicate them to _Venus_ and our sensual
+appetites; for we are most certainly informed by the Text, _That the end
+thereof is bitter as wormwood, and sharp as a two-edged sword_.
+
+       *       *       *       *       *
+
+
+FINIS.
+
+       *       *       *       *       *
+
+
+Notes.
+
+[1] _Mulier formosa superne definit in piscem._ Hor. _de arte Poet_.
+
+[2] 2 Sam. 13. 18.
+
+[3] _Terent. in Glycerio._
+
+[4] [Greek: herkos o donton]. _Homer._
+
+[5] _Nunquam minus solus quam cum solus. Tull. de Offic._
+
+[6] _Sed revocare gradum superasque evadere ad auras----Hic labor hoc opus
+est_--Virg.
+
+[7] _Bartholin. in Tractatu de motu Chyli._
+
+[8] _--Pictoribus----Quidlibet audendi semper fuit aequa potestas._ Hor.
+_de arte Poet._
+
+[9] _Saepius petiit viros quam petebatur._ Salust.
+
+[10] _Nihil quod turpiter facere aut pati posset infectum relinqueret,
+quicquid liberet pro licito judicans._ Suet.
+
+[11] _Sueton. in vit. Neron._
+
+[12] _Moechum in adulterio deprehensum impune necato._
+
+[13] Prov. 6. 26.
+
+[14] 1 Cor. 6. 9.
+
+[15] _Rouse_ in _Archaeolog. Attic_.
+
+[16] 1 Joh. 2. 16.
+
+[17] _Periculosum est illud per quod quis aliquando captus sit videre;
+prope se consequuntur proponi formam & exponi pudicitiam._ Senec.
+
+[18] Matth. 5. 28.
+
+[19] _Natura paucis contenta._ Sen.
+
+[20] _Nunquam aliud natura aliud sapientia dicit._ Hor.
+
+[21] _Ut semper abstineas ab illicitis aliquando etiam a licitis._ Sen.
+
+[22] _Quanto quisque sibi plura negaverit a diis plura feret._ Horat.
+
+[23] [Greek: Ou gar somatos haplos epimeleisthai dei alla somatos dianoia
+huperemenou.] Hierocl.
+
+[24] [Greek: Eu eis he psuche to de soma son to gar chromenon he psuche, to
+de ho chretai to soma.]
+
+[25] _Nolim mihi fingere asotos, qui in mensam vomant, & qui de conviviis
+auferantur, crudiq; se postridie rursus ingurgitent, qui Solem (ut ajunt)
+nec Occidentem unquam viderint nec Orientem, qui consumptis patrimoniis
+egent, nemo nostrum istius generis asotos jucunde putat vivere._ Tull. _de
+Finibus Bonor. & Malor._
+
+[26] _In tenuissimo ego victu, i.e. escis contemptissimis & potionibus non
+minorem voluptatem percipi arbitror quam rebus exquisitissimis ad
+epulandum._ Tull. ibid.
+
+[27] _Sueton. in vit. Domitian._
+
+[28] _Lex non concupiscendi, origines delictorum, i.e. concupiscentias &
+voluntates non minus quam facta condemnat._ Tertull. _de Pudicit._
+
+[29] _Peccatum est, quia illi inest inobedientia contra dominatum mentis._
+Aug. _lib. 5. c. 3. contra_ Julian.
+
+[30] _Incesta est sine stupro anima quae stuprum quaerit._ Sen.
+
+[31] _Naevus in vultu delectat Alcaeum, erat deformitas, at illi placebat._
+Cic.
+
+[32] [Greek: He anthropi nu proairesis met' en arete aiei estosa, met' en
+kakia, kai tou dia phones proiontas logous epamphoterizontas apegenesin hos
+eoikotas tais enantiais autes diathesi.] Hierocl.
+
+[33] [Greek: Toi autes deomai he do nes logou hen ouk apaxiosei he arete
+hopadon aute ginesthai]. Tyr. Maxim.
+
+[34] _Simul ac se remiserat, nec causa suberat quare laborem serret
+luxuriosus, dissolutus, libidinosus, ac intemperans reperiebatur._
+
+[35] _ubi socordiae atque ignaviae te dederis, nequicquam Deos implores,
+irati atq; in festi sunt._ Salust.
+
+[36] _Non votis neque supplicationibus muliebribus auxilia Deorum parantur,
+vigilando, agendo, bene consulendo, prospere omnia cedent._ Sal. de Bel.
+Lat.
+
+[37] _Negotium melius populo Romano quam otium committi quod imperia
+praepotentia agitatione rerum ad virtutem capessendam excitarentur._ Flor.
+_lib. 3._
+
+[38] _Res disciplinae inimicissima otium milites corrupit._ Paterc. _lib.
+2._
+
+[39] _Otia si tollas periere Cupidinis arcus._ Ovid. de Remed. Amor.
+
+[40] 1 Cor. 7. 2.
+
+[41] _Sine quibus vita commode duci nequit._ Grot. de Jur. Bel. & Pac.
+
+[42] _Ne graventur homines cum hominibus genus & sanguinem miscere._ Liv.
+Decad. lib. 1.
+
+       *       *       *       *       *
+
+
+Corrections made to printed original.
+
+Page 1, "Prov. 5. vers. 3, 4.": 'Prov. 3. vers. 3, 4.' in original.
+
+Page 28, "We may return the same answer"; 'rerurn' in original.
+
+Note 6, "superasque evadere ad auras"; 'aurus' in original.
+
+
+
+
+
+
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