Book II, Part 1, Chapter 4. Remedies against Impurity

1. Impurity is an inordinate desire of unlawful pleasures. It is one of the most common, the most furious and most dangerous vices, in its attacks ; which gave St. Augustine reason to say, " That of all the encounters a Christian meets with, those in which chastity is engaged are the most difficult, for there the engagements are frequent, and the victories rare ;" S. Aug. de honestate Mulierum.

2. As often, therefore, as you perceive yourself set upon by this filthy vice, you must oppose it with the following considerations ; Consider, first, that this vice not only defiles the soul, which the Son of God has purified by his blood, but that it also stains the body, in which Christ's most sacred body resides, as in a holy shrine. Now, if it be so great a crime to defile any material temple dedicated to God, what must it be to profane this, in which God himself dwells? For this reason the apostle says, " Fly from the sin of fornication, my brethren, because whatsoever sin a man shall commit, it is out of the body ; but he who falls into fornication, sins against his own body" (1 Cor. vi. 18), by profaning and defiling it with the sin of the flesh. Consider, again, that there is no committing of this sin, without an injury and scandal to as many others as are accomplices with you in your crime. Nothing lies so heavy on the conscience at the hour of death as this sin does. For if God, in the old law, required life for life, and tooth for tooth, what returns can a man make God for the destroying so many souls ? And what satisfaction can be given for that, which the Almighty purchased at the price of his blood? Exod. xxi. 24.

3. Consider that this deceitful vice, though it begins in pleasure, produces nothing but bitterness and sorrow at the end. It is easy to be drawn into it, but nothing harder than to get free from it again. For this reason the wise man said, " That a whore is a deep ditch, and a strange woman is a narrow pit ;" Prov. xiii. So that as easy as it is to fall into it, it is no such easy matter to get out again. For no vice surprises men more easily, because it appears so delightful and charming at the beginning, but after they are once entangled in it, have knit a sort of friendship, and laid aside all modesty, what means can serve to reclaim them from it? For this reason it is justly compared to a fisherman's wheel, which has the entrance wide, but the way out so narrow, that it is almost impossible for the fish, when once they are in, to get out again. By this you may understand what a multitude of sins are the consequence of this one ; for it is plain, that during the whole time a man has been engaged in it, he cannot but have offended God an infinite number of times, by thoughts, actions and desires.

4. Consider how many other evils this bewitching plague brings along with it. For, in the first place, it robs a man of his reputation, which is the dearest of all things we can possess in this world ; for no vice whatever is so disreputable and infamous as this is. Nor is this all, for it impairs strength, decays beauty, destroys the good temper of the body, is prejudicial to health; and causes many foul and loathsome distempers ; it blasts the gaiety, steals the freshness of youth before its time, and brings on an infamous old age too fast on us ; it dulls the wit, clogs the understanding, and makes it in a manner nearly brutal ; it takes a man off from all honorable employs and virtuous exercises, and buries him in the mud and filth of this base pleasure, so that he can neither think nor talk, nor treat of any thing, but what is base and filthy ; it makes youth foolish and infamous, and old age unhappy and abominable. Nor is it content with all this disorder, which it causes in a man's own person — it puts all his affairs and concerns into no less confusion. For though a man be ever so rich or wealthy, this one sin of impurity will run all out in a very short time. The belly must come in for its share, and help to destroy and devour what it can. For those men that are given to the sins of the flesh, are for the most part gluttons and drunkards, and so squander away what they have in feasting and fine clothes. Besides, women think they have never enough of jewels, costly apparel, and other expensive toys, which they love much better than they do those very gallants that give them. We have an example of this in the prodigal son, who spent all his patrimony after this manner ; Luke xv.

o. Consider, further, that the more you indulge yourself in carnal pleasures, the less satisfaction you will find in them. For this delight is so far from satiating, that it still creates an appetite ; because the love of man for woman, or woman for man, never dies, but, though it happen to be a little smothered in embers, will break out into flames again. Consider how short and fleeting this pleasure is ; whereas the punishment due to it will last for all eternity. So that it is a most unequal exchange to give the patience of a good conscience in this life, and eternal glory in the next, besides purchasing everlasting torments, for a filthy pleasure of a moment's lasting. This it was made St. Gregory say, " The delight lasts but for a moment, but the torments last for ever."

6. Consider the price and value of virginal purity, which is lost by this vice, because they who are virgins begin," even in this life, to live like angels, and the brightness of their souls makes them resemble the heavenly spirits ; because, " to live in the flesh without doing the works of the flesh, is more an angelical than a human virtue ;" S. Bern, in Nat. Virg. St. Jerome says, " It is virginity which resembles the estate of immortal glory in this place, and during this time of mortality ; it is it alone which follows the custom of the heavenly Jerusalem, where is no such thing as betrothing or marrying, and by this means gives men a proof, whilst they are upon earth, of the conversation they are to have in heaven ;" S. Hier. to 9. & 14. de Virginitatis Laude.

For this reason, there is a particular reward in heaven for virgins ; of whom St. John says, in his Apocalypse, " These are they who have not been defiled with women, for they are virgins, and follow the Lamb whithersoever he goes ;" Apoc. xiv. 14. For since they have had the advantage in this world over the rest of mankind, of imitating Christ in his virginal purity, they shall, therefore, have a freer access to him in the next, and the purity of their bodies shall give them a particular happiness and joy.

7. Nor is it the only effect of this virtue, to make those who possess it like Christ himself, but it makes them living temples of the Holy Ghost ; for as this divine lover of purity abhors nothing so much as the sins of the flesh, so he no where so willingly makes his abode as in pure and chaste souls. Wherefore the Son of God, who was conceived by the Holy Ghost, had such an esteem and love for virginity, as to work the miracle of being born of a virgin mother. Do you, who have already lost your virginity, after once suffering shipwreck, dread dangers you have run through ? And since you would not preserve that gift of nature entire, endeavor now, at least, to repair the loss, and turning to God after sin, employ yourself so much the more in good works, by how much you are sensible your evil actions have deserved punishment. " For (as St. Gregory says) it often happens, that a soul which, if it had remained in a state of innocence, would have been more tepid and careless, becomes after sin more diligent and fervent ;" S. Greg, in Pastoral. Par. 1. And since God, notwithstanding the many sins you have committed, has yet preserved you, commit not any thing again, which may oblige him to punish you, both for what is past and for the present, lest your last crime should be much worse than your former.

8. With these and the like considerations, a man is to prepare und arm himself against this vice ; and these are the first remedies we prescribe against it.

§ I. Of other more particular Remedies against Impurity. — 9. Besides these general remedies against this vice, there are several others, more particular and more sovereign, of which it is requisite we should speak. The first is, to resist the very first motions of it ; it is an advice we have frequently given in other places ; for if we do not beat this enemy off as soon as ever he sets on us, he immediately grows stronger and more vigorous ; because, according to St. Gregory, " when once the irregular desire of pleasure gets the better of the heart, it will not give it time to think of any thing else, but how to enjoy its delights ;" L. 7. Moral, c. 12. We must, for this reason, resist the beginning, by not giving admittance to any carnal thoughts ; for as fire is nourished and kept in by wood, so our thoughts increase and inflame our desires, which, if they are good, kindle the fire of charity and if bad, that of impurity.

10. Besides all this, you must keep a strict guard upon all your senses ; but, above all, have a care of looking on any thing that has the least danger in it : for a man often looks upon a thing without any ill design, yet the soul is wounded by a glance of the eye. And because the casting of a look inconsiderately upon women may either quite bend, or at least weaken his constancy that casts it, therefore the author of Ecclesiasticus gives us this advice : " Cast not your eyes through the corners of the city, nor through the streets or public places ; turn away your eyes from a woman that is well dressed, and behold not her beauty." Holy Job's example upon this occasion should suffice, who, notwithstanding his extraordinary sanctity, never neglected, as he assures us himself, to set a watch over his eye, not relying upon himself, or his long practice of virtue; Job xxxi. 1. But if this example alone will not do, let us set that of David before us, and we shall find that he, though a very holy man, and after God's own heart, by looking curiously upon a woman, fell into three most grievous sins, viz. murder, scandal and adultery ; 2 Kings xi.

11. Nor are you to be less careful in keeping your ears from hearing of any thing that is obscene and unchaste ; or if at any time you should hear such kind of discourse, let your looks show that you are not pleased with it ; for if a man once takes delight in hearing a thing, he will be easily wrought upon to act it. You must also keep your tongue from speaking filthy words, because, as St. Paul says, Evil communications corrupt good manners ; 1 Cor. xv. 13. A man's discourse discovers his inclinations and affections, because it is the touchstone of the heart, and it is what this is full of, that the tongue generally speaks out.

12. Endeavor to have your heart always entertained with good thoughts, and your body always employed in some good exercise. " For," as St. Bernard says, " the devils always put bad thoughts into an idle soul, to keep it in employ, that so it may not cease to think ill, though it ceases to do ill ;" S. Bern, de Doct. Demo c. 40.

13. It will be very proper in all temptations, but especially in this, to represent to yourself your guardian angel and the devil your accuser, for both of them really take notice of all you do, and give an account thereof to the same all-seeing Judge. If this be true, as there is no doubt to be made of it, how can you dare to commit so base and so detestable a crime, which you would blush to do before the meanest man in the world, in the sight of your guardian, of your accuser, and of your judge ? Reflect, also, how terrible the divine judgment is, and how dreadful the flames of everlasting torments. For as one nail drives out another, so the apprehension we have of one punishment is overcome by the fear of a greater ; and so the fire of lust is often extinguished by reflecting upon that of hell. Besides all this, avoid, as much as possibly you can, the discoursing alone with any woman, whose age may give the least suspicion ; for, according to St. Chrysostom, "our adversary sets upon men and women with more boldness and vigor, when he sees them alone ; and the tempter will come with much more assurance, when there is no fear of any one's correcting them for their disorders ;" S. Chrysost. Serm. contra Concubinarios, torn. 5. It is for this reason very advisable, that you would never converse with a woman without some companion ; for being alone is a great excitement and temptation to do any thing that is wicked. Do not trust your own virtue, no, not after the practice of many years ; for you know how the old judges were inflamed with the love of Susanna, after having seen her several times alone in her garden ; Dan. xiii. Avoid the company of all women whatever, that may give any suspicion ; because the very sight of them is prejudicial to the heart, their words charm it, their conversation inflames it, their touch provokes it ; in fine, there is nothing about them that is not a snare to those that keep them company. For this reason St. Gregory says, " Those who have consecrated their bodies to chastity should not venture to live in the same house with women ; for a man ought not to think that the fire of his heart is quite put out, as long as he has any heat in his body ;" L. i. Dialog, c. 7.

14. Have a care how you receive any presents, visits or letters from women ; for all these are so many chains to entangle the poor heart, and so many blasts to blow up the fire of evil desires, when all the flame is quite out. If you have any affection for any holy and chaste woman, love her in your soul, without troubling yourself about visiting or conversing familiarly with her. Now, because the whole management of this business consists particularly in avoiding these occasions, I will give you two examples, very pertinent to the matter in hand, related by St. Gregory in his Dialogues : " There was a certain priest, in the province of Mysia, who governed a church committed to his care with a great deal of piety, and in the fear of God. There was in the same place a very virtuous woman, who looked to the church-furniture and ornaments. The good priest loved this woman as entirely as if she had been his sister, but at the same time was as much afraid of her as if she" had been his enemy ; so that he never permitted her to come near him, on any account whatever, and removed all occasion of familiarity or conversation with her; as it is usual for holy men to separate themselves even from such things as are lawful, that they may be at a greater distance from such as are unlawful ; and for this reason he would never let her serve him in any of his necessities. The holy man being very old, for he had been a priest above forty years, was taken so violently ill, that he was just at death's door ; as he lay in this condition, this virtuous woman came to his bed-side, and put her ear to his nos-

THE SINNER S GUIDE.

trils, to know whether he was dead. The dying man, perceiving it, was offended, and cried out as loud as he possibly could, saying, * Get you hence, woman, get you hence ; for the embers are not quite extinguished yet — therefore, take away the straw.' The woman immediately went away, and he, recovering as it were fresh strength, began to say, with a great deal of joy and cheerfulness, ' You aref come, my lords, at a happy time, you are come at a good hour. How could you vouchsafe to come to so mean a servant as I am ? I come, I come. I give you a thousand and a thousand thanks.' As he repeated the same words over and over again, those that were standing by asked him whom he spoke to : he wondered at their question, and made them this answer : ' What, do not you see the glorious apostles St. Peter and St. Paul ?' And immediately turning himself towards them, he began again to cry out, i I come, I come.' The words were no sooner out of his mouth, but he gave up his soul to God." Lib. 4. Dialog, c. 7. St. Gregory gives us this example of so holy a man, together with his happy death, in the Fourth Book of his Dialogues ; for he that was so much afraid of offending God while he lived, could not but make a very glorious end.

15. He gives another, in the Third Book of the same Dialogues, of a holy bishop, though not so discreet and cautious, which I will here relate for a warning to those who are not so much upon their guard as they should be. The saint assures us there were almost as many witnesses of it as there were people in the town where it happened.

16. " There was in a certain city of Italy a bishop, whose name was Andrew, who, having always lived a very virtuous and holy life, permitted a pious and devout woman to live in the same house with him, as being well assured of her virtue and chastity. The devil, laying hold of this opportunity, found a way to get into his heart, and began first to imprint the form of this woman in his mind, and to excite him to impure and wanton thoughts. It happened at the same time, that a certain Jew, as he was travel-ling from Campania to Rome, was benighted not far from this bishop's city, and not finding any other place to lodge in, was obliged to take up in a ruinous temple of idols, where he laid himself down to sleep. But fearing some ill neighborhood, though he had no faith in the cross, yet having observed that the Christians used to sign themselves with it whenever they were in any danger, he did so too. Not being able to sleep for fear, about midnight he saw a great troop of devils come into the temple, and one above the rest, setting himself in a chair in the middle of the temple, began to ask those evil spirits what mischief each of them had done in the world. Every one of them, in his turn, having told how he had behaved himself, out stepped one of them at last and told him, that he had solicited bishop Andrew to sin, by representing to him the form of a devout woman he had with him in his house. As the malicious devil that presided was listening very attentively to this relation, looking upon the gains the greater the more pious the person was, the evil one that gave him this account went on and told him, that the day before, in the evening, he tempted him so violently, that, coming to the holy woman with a smiling countenance, he gave her a little stroke on the shoulders. Hereupon the old enemy of mankind began to encourage this tempter to go through wThat he had begun, that he might receive a particular reward for so noble an action. The Jew stood still during this ceremony, and saw all that passed, trembling with fear at so dreadful a spectacle. At last the evil spirit, who was chief of the company, sent some to see who it was had been so bold as to sleep there. When they had viewed him very narrowly, they cried out, 'Alas! alas! it is an empty vessel, but well sealed ;' at which the whole gang of evil spirits vanished immediately. When they were gone, up rose the Jew, and made what haste he could into the city, and there finding the bishop in the church he took him aside, and asked him if he was not troubled with some particular temptation. The bishop denying it, for shame, the Jew told him, that at such a time, naming the day, he cast a wanton eye upon a servant of God. The bishop continuing still to deny the whole matter, the Jew said to him, 'Why do you deny what I ask you, when but yesterday, in the evening, you went so far as to give her a little blow with your hand over the shoulders?' The bishop, astonished at what the Jew had told him, and perceiving himself caught in this fault, freely confessed what he had denied before ; and then the Jew told him how he came to know it. As soon as the bishop had heard all, he prostrated himself upon the earth, and prayed very devoutly to Almighty God, and immediately after dismissed not only the holy woman, but all the maid-servants he had. He built a chapel in the honor of St. Andrew, in the very same temple of Apollo in which the Jew had heard this passage, and was never troubled again with any such temptation. Besides this, he converted the Jew, by whose vision and admonition he had been cured himself, to the true knowledge of God, instructed him in the mysteries of our faith, baptized and received him into the church. Thus the Jew happened to find his own salvation, whilst he was procuring another man's, and our Lord made use of the same means to bring one to good life, and to preserve another therein." L. 3. Dial. c. 7. I could instance here a great many other examples to this purpose, both of past times and of our own ; but these two shall serve at present.

2B