Fourthly, there is much bodily evil comes in by these, they make the bodies of men cinques of filth, and all manner of loathsome diseases. Basil hath an expression of the evil of intemperance, that it turns men into mire and dirt, and makes men like vessels, rotten and putrefied, fit for no use. The Romans were wont to have their funerals at the gates of Venus Temple: This they did, says Plutarch, to signify that lust was the hastener of death. And Clemens Alexandrinus observes, that the Graecians called the intemperate, and those who wanted health, by the same name, only with difference of one letter, to show the great affinity there is between intemperance and sickness: And again in the same place, he says, The Graecians call Gluttony by the name of Bellyphrensie; for what greater madness, then for a short brutish pleasure to lose the comfort of continual health, and endure the long and tedious pains of sickness, and miserable torturing diseases? what a folly is it to fill a Ship with water, and then to hire ⟨p. 120⟩pumps to pump it out; so by intemperance, to fill our bodies with noisome humours, and then to hire 1Physicians to purge them out? Chrysostom in his Sermon upon the third to the Philippians, demands, What do men gain by their riches, but drunkenness, gluttony, and absurd pleasures of all sorts, which do more hurt and torment us, then most cruel Masters their slaves and bondmen? Give me, says he, a voluptuous man that is idle, that hath his health, you cannot find one; though he had many hundred Physicians, it would not be.
Fourthly, there is much bodily evil comes in by these, they make the bodies of men cinques of filth, and all maner of loathsom diseases. Basil hath an expression of the evil of intemperance, that it turns men into mire and dirt, and makes men like vessels, rotten and putrified, fit for no use. The Romans were wont to have their funerals at the gates of Venus Temple: This they did, says Plutarch, to signifie that lust was the hastner of death. And Clemens Alexandrinus observes, that the Graecians called the intemperate, and those who wanted health, by the same name, onely with difference of one letter, to shew the great affinity there is between intemperance and sickness: And again in the same place, he says, The Graecians call Gluttony by the name of Bellyphrensie; for what greater madness, then for a short brutish pleasure to lose the comfort of continual health, and endure the long and tedious pains of sickness, and miserable torturing diseases? what a folly is it to fill a Ship with water, and then to hire ⟨p. 120⟩pumps to pump it out; so by intemperance, to fill our bodies with noisom humors, and then to hire 1Physicians to purge them out? Chrysostom in his Sermon upon the third to the Philippians, demands, What do men gain by their riches, but drunkenness, gluttony, and absurd pleasures of all sorts, which do more hurt and torment us, then most cruel Masters their slaves and bondmen? Give me, says he, a voluptuous man that is idle, that hath his health, you cannot finde one; though he had many hundred Physicians, it would not be.
- 1Damthiho minem sanum qui pinguescit et laboribus caret, non invenies: nam licèt sexcentorum melicorum turba ad•eniat à morbis illum nequa quā liberare poterunt. Ch. in Act. 7. hom. 17. Nemo est dignus nomine hominis qui unum diem velit esse in voluptate. Cicero lib. 2 de Fin. Plut. in Lacon. Apoph l. 1 Arist. ethic l. 1. c. 5. Praeclare M. Tull. Si nemo est quin emori malit quàm converti in aliquam figuram bestiae, quamvis hominis sit mentem habiturus, quanto est miscrius in hominis figura animo esse efferato? Lact. l. 5. c. 11.Damthiho minem sanum qui pinguescit et laboribus caret, non invenies: nam licèt sexcentorum melicorum turba ad•eniat à morbis illum nequa quā liberare poterunt. Ch. in Act. 7. hom. 17. Nemo est dignus nomine hominis qui unum diem velit esse in voluptate. Cicero lib. 2 de Fin. Plut. in Lacon. Apoph l. 1 Arist. ethic l. 1. c. 5. Praeclare M. Tul. Si nemo est quin emori malit quàm converti in aliquam figuram bestiae, quamvis hominis sit mentem habiturus, quanto est miscrius in hominis figura animo esse efferato? Lact. l. 5. c. 11.
