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BUt the greatest danger of immoderation is in matter of lust; an im∣petuous passion, and that which commonly beares downe reason before it; and too often even there,* 1.1 where the stron∣gest resolutions, and most religi∣ous vowes have made head a∣gainst it: Insomuch as Alvarez Pelagius sticks not to confesse, that
there was scarce any of the holy sisters in his time sine devoto carnali; and Dominicus a Soto professes he cannot deny,* 1.2 that their Clergy a∣bounds with concubinaries and adulterers. What should I menti∣on the toleration and yearly rent of publique stewes? these known Curtizans in Spaine, and Italy, pay to their great Land-lords for their lust; whereas amongst the Abas∣sines, wages are given them out of the common purse; Yea, even those, who are allowed lawfull remedies,* 1.3 shall finde it taske e∣nough,* 1.4 so to order their desires, as they may not offend in their ap∣plication. To deny the lawfulnesse of matrimoniall benevolence were to cast mire in the face of our Creator; yet there may be such de∣ordination
in the acts thereof, as may draw sin into the marriage-bed;* 1.5 in so much as Gerson can tell us, there is lesse difficulty in for∣bearing these desires, then in curb∣ing, and moderating them once admitted: For pleasure ever, as both S. Ambrose and Hierome have observed, drawes on a strong ap∣petite of it selfe; and (as Chrysologus well) is like a dog, beat him off, he flees away, make much of him, he follows us the more.* 1.6 The Jewes note that in foure places of the law they are admonished to in∣crease and multiply; and therefore hold, that after twenty yeares of age, who so finds (the Iezer) in himselfe, is bound under paine of sin to marry; Somewhat of kin to the divinity of that old Physician
at Basil,* 1.7 of whom Erasmus speaks, who taught in his publique Le∣cture, that this (Increase and multi∣ply) was our Saviours last legacy to the world, which we had thought had been (Pacem meam do vobis) My peace I give to you, and that it were pitty that any fruitfull soile should lie fallow; positions wild∣ly licentious, and such as leave no place for a gracious Eunuchisme for the kingdome of heaven. Vir∣ginall chastity is a grace worthy of our fervent prayers, worthy of our best indeavors. I hear the great Apostle of the Gentiles say, He that gives his virgin in marriage doth well,* 1.8 but he that gives her not in marriage doth better; And why should not every one (where there is a diffe∣rence of meliority) strive towards
the best? All may strive, but all can not attaine. He that is able to re∣ceive it, let him receive it, saith our Saviour. But he that cannot receive the blessing of single chastity, may receive the blessing of chaste mar∣riage: an institution, which if it had not been pure and innocent, had never been made in Paradise, by the all-holy Maker of Paradise, both in earth, and heaven. In the managing, and fruition vvhereof, we may not follow bruitish ap∣petite, and lawlesse sensuality; but must be over-ruled vvith right reason, Christian modesty, and due respects to the ends of that blessed ordinance.
Our strictest Casuists will grant, that for the conservation of man∣kind, even a votary may, yea must
marry, and we have in our times known those, who for the conti∣nuation of a lineall succession of some great families, have been fetcht from their cells to a Bride-chamber: As for the remedy of incontinency,* 1.9 our Apostle hath passed a plaine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Come together againe.
As for the pleasure of conjugall society, I doe not find a more clear decision,* 1.10 then that of the volumi∣nous Jesuite Salmeron. To a faith∣full man (saith he) unto whom Christ hath made all things cleane, that turpi∣tude,
and absorption (of reason) which commonly attends the act of matrimo∣niall knowledge is not a sin; for as the Apostle teacheth, All things are cleane unto the cleane, as Clemens in the third book of his Stromata worthily ex∣pounds it; Moreover, that pleasure or delectation which doth naturally follow the act of generation, which is by God naturally inbred in every living crea∣ture, and is not desired meerly for its owne sake, is no sin at all; even as the delight which accompanieth eating, & drinking, and sleeping, is not judged unlawfull: So therefore it is not onely to be granted that marriage is no sin; but he that is at liberty, and free from any vow, and hath not a will to contain himself, shall not acquit himselfe of a grievous sin, if he seek not a wife; for of such like S. Paul saith, If they doe not
containe, let them marry; for it is bet∣ter to marry then to burne: that is, as S. Ambrose interprets it,* 1.11 to be over∣come of lust. Thus far Salmeron. And to the same purpose the learned Chancelor of Paris determines, that however those meetings which have no other intuition but meer pleasure, cannot be free from some veniall offence; yet that he who comes to the marriage-bed,* 1.12 not without a certaine renitency and regret of minde that he cannot live without the use of matrimony, offends not. Shortly then, howsoever it be difficult, if not altogether impossible to pre∣scribe fixed limits to all ages and complexions; yet this we may un∣doubtedly resolve, that we must keepe within the bounds of just
sobriety, of the health, and conti∣nued vigour of nature, of our apti∣tude to Gods service, of our ala∣crity in our vocations; not ma∣king appetite our measure, but reason; hating that Messaline-like disposition, which may be wea∣ried, not satisfied; affecting to quench, not to solicit lust; using our pleasure as the traveller doth water, not as the drunkard, wine; whereby he is enflamed and en∣thirsted the more.
Curent in unaqu••que civitate lo∣cum mere∣tricibus as∣signandum ab hominum frequentia, & a majo∣ribus Eccle∣siis remo∣tum.
In concil. Mediolan. ••. habito a Carolo Boromaeo.
Jo. Pory 〈◊〉〈◊〉 supra.
Tatianus, nihil d••fferre a ••a••rimo∣nio Scorta∣tionem s••d idem esse. Epiph. h••eres. de Tatianis.
Facitior est saepe, &c. ficut ••••bri••, pot••s, & ig∣nis 〈…〉〈…〉 magis succendun∣tur. Gers. Reg. mora∣les de Lu∣xuria.
Munster. in praecept. Mos.
Erasm. Epist. Da∣••eli Sti∣baro.
Medicus se∣nex Basileae in publica professione docui••, &c.
1 Cor. 7.38.
1 Cor. 7.5.
Salm••ron Tom. 5. Tract. 9. de tem∣poribus luctus. Fideli, cui Christus omn••a mundavit, iila turpitudo & absorp••io non est peccatum, nam ut ait Apostolus, Omnia munda mundis u•• egregiè expon••t Clem l. 3. Strom. in fine. Ad haec volupta•• aut d••lectatio quae na••uraliter censequi••••a opus generationis quae omni animan••i ingenita est à Deo, nec prop••er se c••pe∣titur, pecc••••ū ullum non est; quemad••••••dū & delecta••io quae consequ•••••••• ed••ntē & biben••ē, aut somnū capien••ē non censetur illicita; Non solū erg•• nuptiae non sunt peccatū, sed ille qui esset solutus & liber à vo••••, nec velle•• se continere, crim••u non effugeret, si uxorem ••on quaereret, potius qu im ••ri, i. vinci a libidine, &c. Salmer. To. 5. Tract. 9. &c.
B. Ambr. To. 4.
Non sine re¦nitentia, & dolore quo∣dam animi, quòd sine usu matri∣monii vive∣re non pos∣sit, &c.