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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/33737-8.txt b/33737-8.txt new file mode 100644 index 0000000..9737fdb --- /dev/null +++ b/33737-8.txt @@ -0,0 +1,1121 @@ +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: ISO-8859-1 + +*** 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 lævis 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 _Græcians_ 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 _Ætna'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 _Ægyptians_ 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: Peirazôn], 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 _Alcæus_ was with +the warts [31]in his Boys face, though they are deformed marks. When +_Brutus_ and _Cassius_ assaulted _Cæsar_ 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 _Cæsars_ 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 +_Pæans_ 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: Egô de thuô], _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 Cælibate (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 cælibate 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 supernè definit in piscem._ Hor. _de arte Poët_. + +[2] 2 Sam. 13. 18. + +[3] _Terent. in Glycerio._ + +[4] [Greek: herkos o dontôn]. _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 æqua potestas._ Hor. _de +arte Poët._ + +[9] _Sæpius petiit viros quàm 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 impunè necato._ + +[13] Prov. 6. 26. + +[14] 1 Cor. 6. 9. + +[15] _Rouse_ in _Archæolog. Attic_. + +[16] 1 Joh. 2. 16. + +[17] _Periculosum est illud per quod quis aliquando captus sit videre; +propè 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 sômatos haplôs epimeleisthai dei alla sômatos dianoia +huperêmenou.] Hierocl. + +[24] [Greek: Eu eis hê psuchê to de sôma son to gar chrômenon hê psuchê, to +de hô chrêtai to sôma.] + +[25] _Nolim mihi fingere asotos, qui in mensam vomant, & qui de conviviis +auferantur, crudiq; se postridiè rursus ingurgitent, qui Solem (ut ajunt) +nec Occidentem unquam viderint nec Orientem, qui consumptis patrimoniis +egent, nemo nostrum istius generis asotos jucundè 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 minùs quàm facta condemnat._ Tertull. _de Pudicit._ + +[29] _Peccatum est, quia illi inest inobedientia contrà dominatum mentis._ +Aug. _lib. 5. c. 3. contrà_ Julian. + +[30] _Incesta est sine stupro anima quæ stuprum quærit._ Sen. + +[31] _Nævus in vultu delectat Alcæum, erat deformitas, at illi placebat._ +Cic. + +[32] [Greek: Hê anthrôpi nu proairesis mêt' en aretê aiei estôsa, mêt' en +kakia, kai tou dia phônês proiontas logous epamphoterizontas apegenêsin hôs +eoikotas tais enantiais autês diathesi.] Hierocl. + +[33] [Greek: Toi autês deomai hê do nês logou hên ouk apaxiôsei hê aretê +hopadon autê ginesthai]. Tyr. Maxim. + +[34] _Simul ac se remiserat, nec causa suberat quare laborem serret +luxuriosus, dissolutus, libidinosus, ac intemperans reperiebatur._ + +[35] _ubi socordiæ atque ignaviæ te dederis, nequicquam Deos implores, +irati atq; in festi sunt._ Salust. + +[36] _Non votis neque supplicationibus muliebribus auxilia Deorum parantur, +vigilando, agendo, bene consulendo, prosperè omnia cedent._ Sal. de Bel. +Lat. + +[37] _Negotium meliùs populo Romano quam otium committi quòd imperia +præpotentia agitatione rerum ad virtutem capessendam excitarentur._ Flor. +_lib. 3._ + +[38] _Res disciplinæ 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 commodè 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. + + + + + + +End of the Project Gutenberg EBook of The Curtezan unmasked, by +Annonymous (a Spiritual Physician) + +*** END OF THIS PROJECT GUTENBERG EBOOK THE CURTEZAN UNMASKED *** + +***** This file should be named 33737-8.txt or 33737-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/3/7/3/33737/ + +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.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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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: ISO-8859-1 + +*** 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.) + + + + + + +</pre> + + +<table border="0" cellpadding="10" style="background-color: #ccccff;"> +<tr> +<td style="width:25%; vertical-align:top"> +Transcriber's note: +</td> +<td> +A few typographical errors have been corrected. They +appear in the text <span class="correction" title="explanation will pop up">like this</span>, and the +explanation will appear when the mouse pointer is moved over the marked +passage. +</td> +</tr> +</table> + +<h3><i>The Curtezan unmasked</i>:</h3> + +<p class="cenhead">Or, THE</p> + +<h2>WHOREDOMES</h2> + +<p class="cenhead">OF</p> + +<h1>JEZEBEL</h1> + +<h3>Painted to the Life.</h3> + +<h2>With <span class="sc">Antidotes</span> against<br /> +them; or Heavenly <span class="sc">Julips</span><br /> +to cool Men in the Fever of<br /> +<i>LUST</i>.</h2> + + <p><br style="clear:both" /></p> +<hr class="full" /> + +<h2>Prescribed by a Spiritual Physician.</h2> + + <p><br style="clear:both" /></p> +<hr class="full" /> + + <div class="contents"> + <div class="stanza"> + <p class="i2">——<i>Sanctum nihil est & ab inguine Tutum,</i></p> + <p><i>Non Matrona Laris, non Filia Virgo, neqq; ipse</i></p> + <p class="i2"><i>Sponsus lævis adhuc, non Filius ante pudicus.</i></p> + <p class="i24">Juvenal. Satyr. 3.</p> + </div> + </div> + + <p><br style="clear:both" /></p> +<hr class="full" /> + +<h3><i>London</i>, Printed for <i>Henry Marsh</i>, at the<br /> +Princes Arms in Chancery-Lane. 1664.</h3> + +<p><!-- Page 1 --><span class="pagenum"><a name="page1"></a>{1}</span></p> + + <p><br style="clear:both" /></p> +<hr class="full" /> + +<h3><span class="sc">Prov.</span> <span class="correction" title="Original reads `3'.">5.</span> vers. 3, 4.</h3> + +<blockquote class="b1n"> + + <p><i>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.</i></p> + +</blockquote> + + <p><br style="clear:both" /></p> +<hr class="full" /> + + <p>The Text here presents you with a <i>strange woman</i>; with whom + though I desire not to procure you a <i>familiar acquaintance</i>, 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 <a name="NtA1" href="#Nt1"><sup>[1]</sup></a>beautiful + Siren, having a Womans face, ends in the Serpents tail; and discovered, + not onely the <i>Virgins-face</i> of this unsatiable <i>Harpye</i>, but + her cruel talons also shrowded under her wings. That you may therefore + (as<a name="NtA2" href="#Nt2"><sup>[2]</sup></a> <i>Amnon</i> <!-- Page 2 + --><span class="pagenum"><a name="page2"></a>{2}</span>did upon + <i>Tamar</i>) bolt the door upon this <i>strange woman</i>, and no longer + endure the <i>whoredoms</i> of this painted <i>Jezebel</i>; 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 [<i>Strange</i>] to take + notice, that this Epithite was by the <i>Græcians</i> attributed to their + common Prostitutes, which they called <span title="xenas" class="grk" + >ξενας</span>, <i>strangers</i>: And hence, I + conceive, it was that the Comœdian called <a name="NtA3" + href="#Nt3"><sup>[3]</sup></a><i>Glycerium</i> who was thought to live by + the unlawful submission of her body, <i>Peregrinam</i>, 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 <i>Argus</i>'s hundred eyes, nor + <i>brazen</i> walls, nor the most vigilant Guards can secure from her + lascivious incontinency: the bars and <a name="NtA4" + href="#Nt4"><sup>[4]</sup></a>hedges which Nature has made for her <!-- + Page 3 --><span class="pagenum"><a name="page3"></a>{3}</span>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 <i>Scipio</i> in another case said of himself, <a + name="NtA5" href="#Nt5"><sup>[5]</sup></a><i>She is never less alone than + when alone</i>. 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 + <i>tempt the Tempter himself</i> to love her; and were that opinion of + <i>Tertullian</i> true, That the <i>Devils</i> and <i>fallen Angels</i> + had carnal commerce with the <i>Daughters of Men</i>, and they should + desire one to satisfie their lustful appetite, I'de recommend the strange + woman in the Text unto them; who (like <i>Circe</i>) is an amiable + Sorceress, and when she hath <i>once</i> charmed her <i>Gallant</i> 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 <a + name="NtA6" href="#Nt6"><sup>[6]</sup></a>recovery. <!-- Page 4 --><span + class="pagenum"><a name="page4"></a>{4}</span><a name="NtA7" + href="#Nt7"><sup>[7]</sup></a>Physitians tell us, that the reason we have + in Feverish distempers our <i>Paroxysme</i> 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 <i>Paroxysme</i>: But in this impure and + libidinous strumpets heart 'tis far otherwise; for she endures the + Paroxysmes of the <i>Fever</i> of <i>Lust</i> every hour and moment, and + the <i>circulation</i> of her lusts in her heart is sooner performed then + that of her blood. <i>Medea</i> 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 <!-- Page 5 --><span class="pagenum"><a + name="page5"></a>{5}</span>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) <a name="NtA8" + href="#Nt8"><sup>[8]</sup></a>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 <i>Whore</i>, with the + flourishing <i>Title</i> and <i>Colour</i> of a <i>Lady of pleasure</i>: + 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 (<i>Mahomet</i>-like) perswades all her <i>adorers</i>, that + there's no <i>Paradise</i> but that of carnal fruition, and the + gratification to a <i>domineering Lust</i>: But I fear that this + <i>Paradise</i> she puts them in will prove but a <i>Fools Paradise</i>; + for I believe they'l quickly conclude, That the sulphureous flames which + <i>Ætna's</i> 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 <i>Centaur's</i> blood, which + caused <!-- Page 6 --><span class="pagenum"><a + name="page6"></a>{6}</span><i>Hercules</i> to burn in living flames, had + had not such vigour and vehemency as her enflamed Lust. Whilest I hear + one Historian talk of <i>Sempronia</i>, and give her this character, <a + name="NtA9" href="#Nt9"><sup>[9]</sup></a><i>That she oftner courted men + to her embraces then she was courted by them</i>, I fancy he makes + mention of the strange woman in the Text: and whilest I hear another + report, that <i>Julia</i> arrived to that heighth of licentiousness, <a + name="NtA10" href="#Nt10"><sup>[10]</sup></a><i>That she would leave + nothing undone which she could basely commit, either by Action or + Passion, judging that lawful which pleased her humour best</i>, me thinks + he characterizes our strange woman to us. King <i>Solomon</i> + (understanding a hot Prostitute) tells us, <i>Prov.</i> 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 + <i>warm</i> and cherish their lusts at this she-fire, have at last been + soundly <i>burnt</i> by taking her into their bosomes: for this strange + Woman is not like the <i>Glow-worm</i>, that carries only a counterfeit + <i>heat</i>, nor of so cold a constitution as the <i>Moon</i> was when + she embraced <i>Endymion</i>; but he that <!-- Page 7 --><span + class="pagenum"><a name="page7"></a>{7}</span>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 <i>Nero</i> once said of + himself and his mother <i>Agrippina</i>, "<a name="NtA11" + href="#Nt11"><sup>[11]</sup></a>That there can nothing come of her into + the world but what is detestable and accursed." This <i>Helena</i> is hot + enough to <i>inflame</i> Troy; this <i>Hecuba</i> 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 <i>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</i>. Upon which two Verses of + the Text, as upon two pillars, I build this practical Proposition,</p> + +<p><!-- Page 8 --><span class="pagenum"><a name="page8"></a>{8}</span></p> + +<blockquote class="b1n"> + + <p><i>That the short and transitory pleasures which the strange woman + affords us, are accompanied with the sharpest and most permanent + evils.</i></p> + +</blockquote> + + <p>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 <i>Pathick</i>, or a lustful + <i>Amoretto</i>, how opprobriously Adulterers have been used by most + Nations. The Law of the <i>Ægyptians</i> was to cut off the Nose of an + Adulterer; the <i>Locrians</i> put out the Adulterers Eyes; and (the more + notoriously to intimate his effeminacy) others cloathed him with wool; + and <i>Solons</i> Law was this, <i>If any man take an Adulterer in the + fact, he may use him how he pleases</i>: And in the Twelve Tables, <a + name="NtA12" href="#Nt12"><sup>[12]</sup></a>If you <!-- Page 9 --><span + class="pagenum"><a name="page9"></a>{9}</span>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 <i>sin of darkness</i>; 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 <i>as his sins increase his hairs do fall</i>; the <i>Spring</i> + of his sins is his hairs <i>Fall o' th' leaf</i>. 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,</p> + + <p>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. <!-- Page 10 --><span class="pagenum"><a + name="page10"></a>{10}</span>Though he may think himself in Heaven, and + imagine her <i>curled Arms</i> about him to be his <i>Celestial + Zodiack</i>, 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 + <i>gripes</i> in his guilty Conscience, as <i>Aches</i> 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 + <i>Spring</i> 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 <i>Ulysses</i>) stop our ears to the + fatal voice of this dangerous <i>Siren</i>, least, while we sail in the + <i>Ocean</i> of this World, we suffer <i>shipwrack</i> 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 <!-- Page 11 --><span + class="pagenum"><a name="page11"></a>{11}</span>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. <i>Paul</i> + made that Verse Canonical, <i>Evil communication corrupts good + manners</i>. And it is noted of <i>Joseph</i>, 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 + <i>pleasant Spring</i>, will at last serve us with the <i>bitter + Waters</i> of <i>Marah</i>. For I appeal to the common Adulterer, Whether + he be not <i>a walking Hospital</i> and <i>Pest-house</i> of + <i>Diseases</i>? Whether he is not alwayes possest with a <span + title="Peirazôn" class="grk" + >Πειραζων</span>, 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 <i>Lynceus</i> his eyes, and look through + <!-- Page 12 --><span class="pagenum"><a name="page12"></a>{12}</span>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 <i>Pandora's</i> Box: insomuch that he who shall be besotted + with so Lethargick a stupidity as to harbour and caress this <i>strange + woman</i>, He (like the <i>Hyrcanians</i>) may be said to keep a Dog to + devour himself, or (like the mad <i>Romans</i> in <i>Arrian</i>) 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 + <i>Solomon</i> to say, <a name="NtA13" + href="#Nt13"><sup>[13]</sup></a><i>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</i>. But if this be not sufficient to deter the Adulterer + from this Prostitutes company, I'le advance a step higher, and press <!-- + Page 13 --><span class="pagenum"><a name="page13"></a>{13}</span>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</p> + + <p>3. Because by her means an irreparable and irrecoverable damage will + accrue to his immortal Soul. And in this St. <i>Paul</i> shall be my + President, who <a name="NtA14" href="#Nt14"><sup>[14]</sup></a>bids us + not be deceived, assuring us, <i>That neither fornicators, nor + adulterers, nor effeminate persons, shall enter into the Kingdome of + God</i>. <a name="NtA15" href="#Nt15"><sup>[15]</sup></a>It was not + permitted to a Dog to enter into the <i>Acropolis</i>, 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 <i>Heaven</i>, which may for its heighth be called an + <i>Acropolis</i>, 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 <!-- Page 14 --><span + class="pagenum"><a name="page14"></a>{14}</span>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 <i>Works + of Darkness</i>, that (like Night-birds) we dread to behold the Light? + How should <i>Chamberings</i> and <i>Wantonness</i> 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 <i>Father</i>, 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. <i>John</i><a name="NtA16" + href="#Nt16"><sup>[16]</sup></a> intimates to us; who making an Inventory + of the <i>Goods</i>, or rather of the <i>Evils</i> of this World, besides + <i>the Lust of the Eye</i>, and <i>the Pride of Life</i>, he tells us, + that the <i>Lust of the Flesh is not of God</i>, but of the + <i>World</i>.</p> + + <p>It remains now that I should prescribe you some few <i>Recipe's</i> + and Antidotes; <!-- Page 15 --><span class="pagenum"><a + name="page15"></a>{15}</span>which if you'l make use of, I'le warrant to + cure you of the Fever of Lust, into which the <i>Strange Woman</i> will + endeavour to cast you: And my first is this.</p> + + <p>First then, Let every one make a Covenant with his eyes, never to look + upon any object with a lustfull and impure inclination. <i>Job</i> 31. 1. + <i>I have made a Covenant with my eyes, why then should I look upon a + maid?</i> Shut your Eyes, those <i>Windows</i> of your Soul, through + which you receive the <i>Species</i> from all sinful Objects; for, + through those <i>windows</i> 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 <i>Salisbury</i> was at + the Battel of <i>Orleance</i>, 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 + <i>dead in sin</i> for ever. <i>Scipio</i> and <i>Alexander</i> both of + them are <!-- Page 16 --><span class="pagenum"><a + name="page16"></a>{16}</span>reported to have taken fair Captives: + <i>Scipio</i> would not suffer his to come into his sight, lest he + himself might be captivated by their beauty; but <i>Alexander</i> gave + his Captives admittance into his presence: And though <i>Alexanders</i> + was the greater continency, yet <i>Scipio</i> took the wisest course; + for, <a name="NtA17" href="#Nt17"><sup>[17]</sup></a><i>'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</i>. Let us therefore attend to our blessed Saviours words, who + tells us, <a name="NtA18" href="#Nt18"><sup>[18]</sup></a>That + <i>whosoever looks upon a woman</i> with an intention <i>to lust after + her, hath committed adultery with her already in his heart</i>. When we + come into the presence of <i>moving Beauties</i>, we must do as men + usually do when the <i>Summer Sun</i> 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 <i>Gorgones</i>, + they were thereby deprived and divested of their human shape, and + metamorphosed into stones: <!-- Page 17 --><span class="pagenum"><a + name="page17"></a>{17}</span>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 <i>not to look first upon it</i>, and then we shall remain secure + from its <i>killing glances</i>: 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 + <i>Britains</i> in this, that, like the ancient <i>Britains</i>, they + delight to paint <!-- Page 18 --><span class="pagenum"><a + name="page18"></a>{18}</span>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 <i>Prometheus</i> us'd before it + was inform'd and animated; That 'tis their folly to guild a clay Wall, + and enamel a <i>Bubble</i>, when they can give no other then a + <i>Womans</i> 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 + <i>Cynthia's</i> 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 <!-- Page 19 --><span + class="pagenum"><a name="page19"></a>{19}</span>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 <i>Cynthia</i> is not without her spots, nor + beautiful <i>Venus</i> without her moles.</p> + + <p>2. If you would be cured of the Fever of Lust, into which the + <i>Strange Woman</i> 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 <a name="NtA19" href="#Nt19"><sup>[19]</sup></a>a + little will suffice you; and if you do this, <a name="NtA20" + href="#Nt20"><sup>[20]</sup></a>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 <i>Vitellius</i> his board; + you must not desire <i>Nero's</i> effeminate baths, nor <i>Tiberius</i> + his naked Pictures to incite your lust; you must not hunt all grounds, + draw all seas, search every <!-- Page 20 --><span class="pagenum"><a + name="page20"></a>{20}</span>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 <a name="NtA21" + href="#Nt21"><sup>[21]</sup></a>things <i>unlawful</i>, so also from + <i>lawful</i> too: You must not onely take care you transcend not the + <i>Bounds</i> of <i>Temperance and Moderation</i>, but you must sometimes + abridge your selves of your necessary repast; assuring your selves, + <i>That the more </i><a name="NtA22" + href="#Nt22"><sup>[22]</sup></a><i>you deny your selves, the more you + shall receive from God</i>. 'Tis storied of <i>Richard Nevil</i> Earl of + <i>Warwick</i>, (stiled also <i>Make-King</i>,) that in the great Battel + at <i>Ferrybrigg</i> between <i>Henry</i> the Sixth and <i>Edward</i> the + Fourth, when he perceived his side almost worsted by <i>Henry</i> the + Sixth, he slew his Horse with his own Sword, and then uttered these + Heroick expressions, <i>Let all that will fight stay with me</i>; 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 <i>Socrates</i>) are our Soul's Horses, and + then excite every Faculty <!-- Page 21 --><span class="pagenum"><a + name="page21"></a>{21}</span>of our Souls with these words, <i>Let all + that will fight stay with me</i>; 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 <a name="NtA23" + href="#Nt23"><sup>[23]</sup></a>Philosopher, <i>That we must not take + care for the Body simply as the Body, but as subservient to the Soul.</i> + And that you may be the better induced to do this, remember (as the + fore-cited Author <a name="NtA24" href="#Nt24"><sup>[24]</sup></a>has + well said), <i>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</i>: And by + this separation of the Soul from the Body, you will preserve your nature + from confusion, nor think that things <span title="ta entos" class="grk" + >τὰ εντὸς</span> 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, <!-- Page 22 --><span class="pagenum"><a + name="page22"></a>{22}</span>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, <a name="NtA25" + href="#Nt25"><sup>[25]</sup></a><i>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</i> (saith he) <i>ever thought such + gluttons as these live a pleasant life</i>. And the same Author tells us, + <a name="NtA26" href="#Nt26"><sup>[26]</sup></a>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 <i>Persian + Nasturtium</i>, then in the richly furnished <i>Syracusan</i> Tables, so + much cry'd down and <!-- Page 23 --><span class="pagenum"><a + name="page23"></a>{23}</span>discommended by <i>Plato</i>. But this shall + suffice for the second <i>Recipe</i>: and my third is this.</p> + + <p>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 <i>Domitian</i><a name="NtA27" + href="#Nt27"><sup>[27]</sup></a>) 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 <a + name="NtA28" href="#Nt28"><sup>[28]</sup></a>the Law of <i>Not + coveting</i> no less forbids sinful desires and concupiscences then + sinful actions; for no man desires or lusts after any thing <!-- Page 24 + --><span class="pagenum"><a name="page24"></a>{24}</span>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. <i>Augustin</i>, + following the Doctrine of S. <i>Paul</i>, affirms, <a name="NtA29" + href="#Nt29"><sup>[29]</sup></a>That the <i>concupiscence of the + flesh</i> is sin in a good man, <i>Because he has in him a disobedience + and reluctancy against the government of the rational faculty</i>. 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 <a name="NtA30" + href="#Nt30"><sup>[30]</sup></a>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 <i>Alcæus</i> was with + the warts <a name="NtA31" href="#Nt31"><sup>[31]</sup></a>in his Boys + face, though they are deformed marks. When <i>Brutus</i> and + <i>Cassius</i> assaulted <i>Cæsar</i> with a design and resolution to + murther him, we read, that as soon as he saw <i>Brutus</i> he cryed <!-- + Page 25 --><span class="pagenum"><a name="page25"></a>{25}</span>out, + <span title="Kai su teknon" class="grk">Και + συ τεκνον</span>; <i>And + art thou here my Son, my Darling</i>? 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 <i>Cæsars</i> words, Art thou here, my Darling? + and open our hearts and breasts unto it; whereas we should alwayes be + prepared with preservatories against it.</p> + + <p>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. <i>James</i> + tells us, <i>Jam</i>. 3. 2. <i>If any man offend not in word</i> (tongue) + <i>the same is a perfect man, and able also to bridle the whole body.</i> + 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 <a name="NtA32" + href="#Nt32"><sup>[32]</sup></a><i>Hierocles</i> concurrs with me; <i>The + Will of man</i> <!-- Page 26 --><span class="pagenum"><a + name="page26"></a>{26}</span>(saith he) <i>adhering long neither to + Virtue nor Vice, utters forth expressions inclining to both, as + resembling the contrary affections in it</i>. This advice therefore of + <i>Tyrius Maximus</i> is very soveraign; <a name="NtA33" + href="#Nt33"><sup>[33]</sup></a><i>I require such a pleasure in words + which Virtue may not disdain to make her Waiting-woman and attend upon + her.</i> St. <i>James</i> calls the Tongue a <i>fire</i>, Jam. 3. 6. And + the School-men call the Lusts of the Flesh (<i>Fomes</i>) 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 <i>Fence</i> + of all Virtue; and when this is broken down by obscene talk, the + <i>Banks</i> will overflow with impure <i>Streams</i>. 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, + <i>Qualis Vir, talis Oratio</i>. 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 <i>voice</i> with his <i>Chastity</i> should sing Praises to God + so <i>melodiously</i> as another that is chaste, virtuous, and continent. + A <!-- Page 27 --><span class="pagenum"><a + name="page27"></a>{27}</span>stinking breath is not a more sure symptom + of <i>putrid Lungs</i>, then an obscene Tongue of an <i>unclean + Heart</i>. 'Twere better that this <i>Clapper</i> stood still, except it + could give a <i>purer sound</i>; it were better this <i>Clock</i> 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 <i>impure + Breath</i> coming out of the mouth, which is fit for nothing but to make + an <i>Exhalation</i> or <i>Ignis fatuus</i>, which (if we follow it) will + lead us into Bogs and precipices of <i>Uncleanness</i>; but if we <i>fall + down</i>, and prostrate our selves before God in <i>Prayer</i>, it will + quickly be dissolved: Wherefore,</p> + + <p>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 <i>Romans</i> 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 <!-- Page 28 --><span class="pagenum"><a + name="page28"></a>{28}</span>Temple of God, and take up the Arms of the + Church, which are Prayers and Tears. We must not (as <i>Nero</i> did at + the burning of <i>Rome</i>) sing <i>Pæans</i> and rejoyce, when our + Bodies (those Temples of the Holy Ghost) are burning with the flames of + Lust. <i>Numa Pompilius</i>, when news was brought him that his Enemies + were ready to surprize him, put off the Messenger with this ready + memorable Speech, <span title="Egô de thuô" class="grk" + >Εγω δε θυω</span>, + <i>I am offering a sacrifice to God</i>: So, when we have any news of + being surprized by our Lusts, we may <span class="correction" + title="Original reads `rerurn'.">return</span> the same answer; 'Tis + enough if we are at our Prayers, which will secure and guard us from + them. <i>Plutarch</i> 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 + <i>fervency</i> 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.</p> + + <p>6. Avoid Idleness, and be sure alwayes to be well employed. I may give + an idle <!-- Page 29 --><span class="pagenum"><a + name="page29"></a>{29}</span>man that character one <a name="NtA34" + href="#Nt34"><sup>[34]</sup></a>gives of <i>Themistocles</i> when out of + imployment, <i>That he will be luxurious, dissolute, lustful, and + intemperate</i>. 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: <a name="NtA35" + href="#Nt35"><sup>[35]</sup></a><i>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</i>. 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) <a + name="NtA36" href="#Nt36"><sup>[36]</sup></a><i>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</i>. It was a saying <!-- Page + 30 --><span class="pagenum"><a name="page30"></a>{30}</span>of <i>Appius + Clodius</i>, <a name="NtA37" href="#Nt37"><sup>[37]</sup></a><i>That it + were better for the </i>Romans<i> to be busied and imployed, then remiss + and idle; Because great Empires by agitation and motion are excited to + Vertue</i>. And it was anothers complaint, <a name="NtA38" + href="#Nt38"><sup>[38]</sup></a><i>That Idleness </i>(<i>that great enemy + to Discipline</i>)<i> corrupted and spoiled the </i>Roman<i> + Souldiers</i>. And so may we complain, that Idleness hinders us in our + Spiritual Warfare against our Lusts. Whilest <i>Atalanta</i> was imployed + in hunting with <i>Diana</i>, 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 <i>Latine</i> Poet, <a name="NtA39" + href="#Nt39"><sup>[39]</sup></a><i>Take away Idleness, and you break + </i>Cupids<i> Bow</i>: And I may say, with more then <i>Poetical + Authority</i>, 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 <!-- + Page 31 --><span class="pagenum"><a name="page31"></a>{31}</span>contain + your selves within the bounds of Chastity, then</p> + + <p>7. Enter the sacred Bonds of <i>Matrimony</i>: 'Tis far better thou + shouldest marry then burn. Take St. <i>Pauls</i> counsel, who, <a + name="NtA40" href="#Nt40"><sup>[40]</sup></a><i>to avoid fornication</i>, + bids <i>every man have his own Wife, and every woman have her own + Husband</i>. And though I cannot but esteem a single life and holy + Cælibate (which was consecrated by the holy <i>Jesus</i> 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 <i>Jesus</i> 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 <i>Arts</i> <a + name="NtA41" href="#Nt41"><sup>[41]</sup></a><i>without which a man + cannot live well and <!-- Page 32 --><span class="pagenum"><a + name="page32"></a>{32}</span>happily</i>; 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 cælibate + are onely fitted for the most excellent Minds, and such as are refined + from the dross of impure concupiscence." And another Author brings in + <i>Romulus</i> speaking to his neighbouring Nations, <a name="NtA42" + href="#Nt42"><sup>[42]</sup></a><i>That they would not grudge to mix + themselves together in a joynt Allyance and Consanguinity</i>. And though + the <i>Roman</i> 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.</p> + + <p>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 <!-- Page 33 --><span + class="pagenum"><a name="page33"></a>{33}</span>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 <i>Romans</i> of old was preserved by their Vestal + Virgins, by these changed into <i>Flames of Lust</i>, which all their + <i>Holy-water</i> 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 <i>Joseph</i>, 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 + <i>Romanists</i> would but imitate the brave example of the old + <i>Romans</i>, who thought none eligible to be <i>Jupiters</i> Priests + but such as were <!-- Page 34 --><span class="pagenum"><a + name="page34"></a>{34}</span>Married; and (as <i>Tacitus</i> and + <i>Suetonius</i> 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 <i>Augustus</i> sent for <i>Germanicus</i> 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 <i>Germanicus</i> in marrying with joy and alacrity.</p> + + <p>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 <i>Recipe</i> 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. + <i>Suetonius</i> tells us, that <i>Galba</i> selected a Jewel to + beautifie and adorn the Goddess <i>Fortune</i>; which (on the sudden) as + if it deserved a more sacred Deity, he dedicated to <i>Venus</i>. But I + hope, that we, after we have selected those Pearls of price our Souls for + Gods service, shall not <!-- Page 35 --><span class="pagenum"><a + name="page35"></a>{35}</span>dedicate them to <i>Venus</i> and our + sensual appetites; for we are most certainly informed by the Text, + <i>That the end thereof is bitter as wormwood, and sharp as a two-edged + sword</i>.</p> + + <p><br style="clear:both" /></p> +<hr class="full" /> + +<h2>F<span class="gsp"> </span>I<span class="gsp"> </span>N<span class="gsp"> </span>I<span class="gsp"> </span>S.</h2> + + <p><br style="clear:both" /></p> +<hr class="full" /> + +<h2>N<span class="gsp"> </span>o<span class="gsp"> </span>t<span class="gsp"> </span>e<span class="gsp"> </span>s.</h2> + +<div class="note"> + <p><a name="Nt1" href="#NtA1">[1]</a> <i>Mulier formosa supernè definit + in piscem.</i> Hor. <i>de arte Poët</i>.</p> + + <p><a name="Nt2" href="#NtA2">[2]</a> 2 Sam. 13. 18.</p> + + <p><a name="Nt3" href="#NtA3">[3]</a> <i>Terent. in Glycerio.</i></p> + + <p><a name="Nt4" href="#NtA4">[4]</a> <span title="herkos o dontôn" class="grk" + >ἑρκος ο + δοντων</span>. <i>Homer.</i></p> + + <p><a name="Nt5" href="#NtA5">[5]</a> <i>Nunquam minus solus quam cum + solus. Tull. de Offic.</i></p> + + <p><a name="Nt6" href="#NtA6">[6]</a> <i>Sed revocare gradum superasque + evadere ad <span class="correction" title="Original reads `aurus'." + >auras</span>——Hic labor hoc opus est</i>—Virg.</p> + + <p><a name="Nt7" href="#NtA7">[7]</a> <i>Bartholin. in Tractatu de motu + Chyli.</i></p> + + <p><a name="Nt8" href="#NtA8">[8]</a> + <i>—Pictoribus——Quidlibet audendi semper fuit æqua + potestas.</i> Hor. <i>de arte Poët.</i></p> + + <p><a name="Nt9" href="#NtA9">[9]</a> <i>Sæpius petiit viros quàm + petebatur.</i> Salust.</p> + + <p><a name="Nt10" href="#NtA10">[10]</a> <i>Nihil quod turpiter facere + aut pati posset infectum relinqueret, quicquid liberet pro licito + judicans.</i> Suet.</p> + + <p><a name="Nt11" href="#NtA11">[11]</a> <i>Sueton. in vit. + Neron.</i></p> + + <p><a name="Nt12" href="#NtA12">[12]</a> <i>Mœchum in adulterio + deprehensum impunè necato.</i></p> + + <p><a name="Nt13" href="#NtA13">[13]</a> Prov. 6. 26.</p> + + <p><a name="Nt14" href="#NtA14">[14]</a> 1 Cor. 6. 9.</p> + + <p><a name="Nt15" href="#NtA15">[15]</a> <i>Rouse</i> in <i>Archæolog. + Attic</i>.</p> + + <p><a name="Nt16" href="#NtA16">[16]</a> 1 Joh. 2. 16.</p> + + <p><a name="Nt17" href="#NtA17">[17]</a> <i>Periculosum est illud per + quod quis aliquando captus sit videre; propè se consequuntur proponi + formam & exponi pudicitiam.</i> Senec.</p> + + <p><a name="Nt18" href="#NtA18">[18]</a> Matth. 5. 28.</p> + + <p><a name="Nt19" href="#NtA19">[19]</a> <i>Natura paucis contenta.</i> + Sen.</p> + + <p><a name="Nt20" href="#NtA20">[20]</a> <i>Nunquam aliud natura aliud + sapientia dicit.</i> Hor.</p> + + <p><a name="Nt21" href="#NtA21">[21]</a> <i>Ut semper abstineas ab + illicitis aliquando etiam a licitis.</i> Sen.</p> + + <p><a name="Nt22" href="#NtA22">[22]</a> <i>Quanto quisque sibi plura + negaverit a diis plura feret.</i> Horat.</p> + + <p><a name="Nt23" href="#NtA23">[23]</a> <span title="Ou gar sômatos haplôs epimeleisthai dei alla sômatos dianoia huperêmenou." class="grk" + >Ου γαρ + σωματος + ἁπλως + επιμελεισθαι + δει αλλα + σωματος + διανοια + ὑπερημενου.</span> + Hierocl.</p> + + <p><a name="Nt24" href="#NtA24">[24]</a> <span title="Eu eis hê psuchê to de sôma son to gar chrômenon hê psuchê, to de hô chrêtai to sôma." class="grk" + >Ευ εις ἡ + ψυχη το δε + σωμα σον το + γαρ χρωμενον + ἡ ψυχη, το δε + ὡ χρηται το + σωμα.</span></p> + + <p><a name="Nt25" href="#NtA25">[25]</a> <i>Nolim mihi fingere asotos, + qui in mensam vomant, & qui de conviviis auferantur, crudiq; se + postridiè rursus ingurgitent, qui Solem (ut ajunt) nec Occidentem unquam + viderint nec Orientem, qui consumptis patrimoniis egent, nemo nostrum + istius generis asotos jucundè putat vivere.</i> Tull. <i>de Finibus + Bonor. & Malor.</i></p> + + <p><a name="Nt26" href="#NtA26">[26]</a> <i>In tenuissimo ego victu, i.e. + escis contemptissimis & potionibus non minorem voluptatem percipi + arbitror quam rebus exquisitissimis ad epulandum.</i> Tull. ibid.</p> + + <p><a name="Nt27" href="#NtA27">[27]</a> <i>Sueton. in vit. + Domitian.</i></p> + + <p><a name="Nt28" href="#NtA28">[28]</a> <i>Lex non concupiscendi, + origines delictorum, i.e. concupiscentias & voluntates non minùs quàm + facta condemnat.</i> Tertull. <i>de Pudicit.</i></p> + + <p><a name="Nt29" href="#NtA29">[29]</a> <i>Peccatum est, quia illi inest + inobedientia contrà dominatum mentis.</i> Aug. <i>lib. 5. c. 3. + contrà</i> Julian.</p> + + <p><a name="Nt30" href="#NtA30">[30]</a> <i>Incesta est sine stupro anima + quæ stuprum quærit.</i> Sen.</p> + + <p><a name="Nt31" href="#NtA31">[31]</a> <i>Nævus in vultu delectat + Alcæum, erat deformitas, at illi placebat.</i> Cic.</p> + + <p><a name="Nt32" href="#NtA32">[32]</a> <span title="Hê anthrôpi nu proairesis mêt' en aretê aiei estôsa, mêt' en kakia, kai tou dia phônês proiontas logous epamphoterizontas apegenêsin hôs eoikotas tais enantiais autês diathesi." class="grk" + >Ἡ ανθρωπι νυ + προαιρεσις + μητ' εν αρετη + αιει εστωσα, + μητ' εν κακια, + και του δια + φωνης + προιοντας + λογους + επαμφοτεριζοντας + απεγενησιν + ὡς + εοικοτας + ταις + εναντιαις + αυτης + διαθεσι.</span> Hierocl.</p> + + <p><a name="Nt33" href="#NtA33">[33]</a> <span title="Toi autês deomai hê do nês logou hên ouk apaxiôsei hê aretê hopadon autê ginesthai" class="grk" + >Τοι αυτης + δεομαι ἡ δο + νης λογου ἡν + ουκ + απαξιωσει ἡ + αρετη ὁπαδον + αυτη + γινεσθαι</span>. Tyr. + Maxim.</p> + + <p><a name="Nt34" href="#NtA34">[34]</a> <i>Simul ac se remiserat, nec + causa suberat quare laborem serret luxuriosus, dissolutus, libidinosus, + ac intemperans reperiebatur.</i></p> + + <p><a name="Nt35" href="#NtA35">[35]</a> <i>ubi socordiæ atque ignaviæ te + dederis, nequicquam Deos implores, irati atq; in festi sunt.</i> + Salust.</p> + + <p><a name="Nt36" href="#NtA36">[36]</a> <i>Non votis neque + supplicationibus muliebribus auxilia Deorum parantur, vigilando, agendo, + bene consulendo, prosperè omnia cedent.</i> Sal. de Bel. Lat.</p> + + <p><a name="Nt37" href="#NtA37">[37]</a> <i>Negotium meliùs populo Romano + quam otium committi quòd imperia præpotentia agitatione rerum ad virtutem + capessendam excitarentur.</i> Flor. <i>lib. 3.</i></p> + + <p><a name="Nt38" href="#NtA38">[38]</a> <i>Res disciplinæ inimicissima + otium milites corrupit.</i> Paterc. <i>lib. 2.</i></p> + + <p><a name="Nt39" href="#NtA39">[39]</a> <i>Otia si tollas periere + Cupidinis arcus.</i> Ovid. de Remed. Amor.</p> + + <p><a name="Nt40" href="#NtA40">[40]</a> 1 Cor. 7. 2.</p> + + <p><a name="Nt41" href="#NtA41">[41]</a> <i>Sine quibus vita commodè duci + nequit.</i> Grot. de Jur. Bel. & Pac.</p> + + <p><a name="Nt42" href="#NtA42">[42]</a> <i>Ne graventur homines cum + hominibus genus & sanguinem miscere.</i> Liv. Decad. lib. 1.</p> + +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Curtezan unmasked, by +Annonymous (a Spiritual Physician) + +*** END OF THIS PROJECT GUTENBERG EBOOK THE CURTEZAN UNMASKED *** + +***** This file should be named 33737-h.htm or 33737-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/3/7/3/33737/ + +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.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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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. + + + + + + +End of the Project Gutenberg EBook of The Curtezan unmasked, by +Annonymous (a Spiritual Physician) + +*** END OF THIS PROJECT GUTENBERG EBOOK THE CURTEZAN UNMASKED *** + +***** This file should be named 33737.txt or 33737.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/3/7/3/33737/ + +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.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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