Nicetas or the triumph ouer incontinencie written in Latin by. F. Hier. Drexelius of the Society of Iesus. And translated into English by. R.S. 1633

THE FIRST BOOKE .

THE ENTRANCE Into the discourse . CHAP. I. PARTHENIVS and EDESIMVS speake .

PARTHENIVS . I had in my hands the other day S. Hierom , that great Linguist , of al ancient Writers the most learned , the very Oracle of the world ; of whom , not without cause , it was said : Neminem scisse quod Hieronimus ignorares , No man knew what Hierom was ignorant of . EDES . You both briefly and copiously commend that Doctour , a man most worthy of al praise , whose only Epistles if you doe but pervse , you shal find them a great treasure of learning . PARTHEN . Those very Epistles I read , amongst which in the third booke he inserteth the acts of Paul the first Eremite , and maketh mention of an Egyptian yong man , whose heroical vertue I thinke no Ages can euer paralel or sufficiently admire . EDESIMVS . This not long since I perused and was astonished : What are we Parthenius , to those heroical Spirits . PARTHENIVS : Verily much inferiour . But I beseech you , if you please , produce more of this matter : take that stoole , & let vs make an end of the discourse we haue begun ; for I know you are not of the Sect of the Peripateticks : and it was the ancient opinion of Dion , that as a bowe & harpe , so men are strengthned & quickned with rest . It is the saying of Aristotle a a Aristot . l. 7. Phys. by sitting stil & resting the mind becometh more iudicious . EDES . But being to discource of Chastity , is rest so much to be commended ? You know wel what 's said of Egisthus the adulterer , desidiosus erat , he was slouthful . PARTHENIVS . I perswaded repose ( my EDESIMVS ) not idlenes nor slouth . But to come to the matter , let vs a little neerer looke into the conflict of our Nicetas . EDES . Vpon this condition that you become my Theseus through the whole Labyrinth of this exposition . I wil take S. Hierom & read him verbatim expecting the interpretation from you .

§. I. Another flourishing in the youthful vigour of his age was commanded to be brought into a Garden , there to be throwne vpon a delicate downe-bed amongst fresh lillies & sweet roses ; and lest he should depart thence , to bee left bound with silken cords ; a streame of water passing by with a gentle murmuring , & the wind breathing with a soft whispering noise through the leaues of the trees . To which place , after al were departed , came a beautiful , harlot and tooke him about the neck with lasciuious embraceings , that by prouokeing his body to lust , she might obtaine a shamelesse triumph ouer his soule . What should this Souldier of Christ doe ? How should he behaue himselfe ? Was it probable that pleasures should ouercome him , whom torments could not ? At last by inspiration from Heauen byting of his tongue , he spit it in her face that kissed him : So the greatnes of the paine that ensued , ouercame al sense of concupiscence . a a Hier. in the life of S. Paul the first Er. c. 30. Bar. An 253 Decij Imp. 10.

PARTHENIVS . O fact vnheard of in al former Ages , & of al succeeding to be admired ; this is manfully to fight indeed , this to ouercome , this to triumph . The selfe-same history I haue lately taken out of Nicephorus b b Lib. 7. cap. 30. in a different langage to exercise my stile : doe you please to heare it ? EDES . With al my hart though you relate it to me a thousand times ouer you shal neuer satiate these eares of myne . PARTHENIVS . You wil me therfore to recite it ? EDES . I both wil & command you . PARTHENIVS . Apply then both your mind and eares .

THE MOST ILLVSTRIOVS act of Nicetas related somewhat at large . CHAP. II.

THe ancient Age bosteth the liberty of Anaxarchus , who being bound and tortured , sheering asunder his tongue with his teeth , spit it in the Tyrants face . Be not proud Anaxarchus : shal I compare men with thee ? Or with thee Mufius , Aquilius , or Regulus ? Our children and women are oftentimes not only your equals but by farre ( euen in the straightest guiues ) surpasse you . Witnes Nicetas that Aegyptian yong man , whose more then heroical liberty and fortitude non can sufficiently ( I wil not say ) commend , but admire . The Macedonian King said of Achilles : O happy thou , who hast gotten Homer for the Proclaimer of thy vertue . The same may I more rightly pronounce of this yong man : O thrice happy thou Nicetas , who hast S. Hierom for the Panegyrist of thy vertue . See I beseech you amongst how many deceitful snares , this our most chast Achilles professed his liberty : he acted now vpon a farre more perilous stage then that Champion did . His bed was softer and more delicate then that of Sardanapalus , or the boulster of Heliogabalus stuffed with downe of swannes : vpon this couch the yong man being cast , was bound , not with iron , but with silken cordes . Thou wouldest now haue said , there had beene no hope to preserue his chastity amongst so many ambuscadoes . Round about did pleasure cast her alurements , by reason whereof it was almost impossible for a modest mind not to loose it's intended chastity . The trees flourished with their greene leaues ; and besides their cheerful smels and pleasant shades , with soft motion of their armes , made a kind of whispering and delightful melody . A purling streame more cleare then cristal , plaid with it's wandring streames , and with a murmuring noyce glided amongst the little pible stones , that you would haue thought it a kind of musical harmony . Vpon both sides were flowers . Round about blew the mild westerne windes . Here from the verdant medowes smilled the siluer-shining lillies ; there the purple roses , here the sanguine and golden Hyacinth ; there snowy and iuory-burnish'd Narcissus , and from euery side breathed a most soft and pleasant gale of wynd . Alas poore Christian Souldier what wilt thou doe ? on euery side thou art inuited to pleasures , euen by the sweet odours and fragrant flowers thou art allured . How canst thou resist , these voluptuous charmes , how canst thou dissolue so many fetters ? Behold there stealeth vpon thee a woman with a wanton countenance , who wil cast vpon thee as many snares as words , and like a Basiliske kil thee with her only aspect . Alas poore young man ! how wilt thou saue thy selfe harmeles from this viper ? No man euer had his liberty so much captiuated as thyne . If thou open thyne eyes , thou art ensnared with her beauty : if close them thy eares lye open to as much poyson as shee can instil into them . Thy hands with storkes , thy feete with spurnes , can not defend thy chastity . Alas thy innocency seemeth lost , thy modesty vanquished with so many subtile engines . More credible it seemes the Romane Patricide ( sowed in a sack with a dog , a serpent , a cock and an Ape ) might be preserued from al wounds , then thou ( o distressed yong man ) to be freed from the plague of lust . Which way soeuer thou turnest , thou art entangled ; their appeareth no hope of euasion . Lasciuious Cupid houering ouer thy head seekes to speed thee with his poysnous dart . But in vaine doth Venus triumph before the victory . The Christian Champion in this deadly combate found out away , whereby his victorious chastity might triumph ouer her enemy . Oppressed on al sides , seeing himself in so great danger ; and why , quoth he , o my wronged chastity , dost thou not defend thy self at least with such weapons as thou hast ? My tongue only is at liberty : my tongue then shal serue for a weapon : I had rather be dumb , then not chast . This sayd with a generous resolution wounding and biting asunder his tongue , he spit it al bloudy in the forehead of the shameles harlot .

O Nicetas , o thrice-happy and couragious yong man ! goe forward on Gods name , thou that breakest through so many hellish fetters , and redeemest thy liberty with thy virgin-modesty , brauely vsing thy iawes for a quiuer and thy tougue for an arrow .

§. I.

EDES . O heauens , o earth and seas ! was euer the like found in any history prophane or sacred , old or new , Romane or Greeke ? Very worthily may we extol this young man , for this great this admirable this transcendent and astonishing fact . That was nothing in respect of this , which the Laconian yong man did , who being taken in warre , oft repeated these wordes : I wil not . And as soone as he was commanded to execute any base or seruile office , he dasht out his owne braines against a wal . What was the burning of M●tius right hand in respect of this ? I admire not the dagger of Lucretia embrued with her owne bloud . She was desirous to be chast , when she had lost her Chastity . PARTHENIVS . Verily the ancient times had great examples of Chastity . I commend Xenocrates , I applaud Scipio , I honour in this respect the Macedonian Alexander , I admire Spurina , and Democles : only at Nicetas , I stand astonished . Xenocrates was said to be of such modesty , that if he had but in beastes seene accidentally any wantonnes , he would presently with his eyes turn'd away condemne it . Scipio deliuered a Virgin vntouched to her spouse , as he had receaued her , and so became a conquerour both of himself and his lust . Alexander would not so much as with his eyes glance vpon the wife and daughters of Darius because they were women of admirable beauty . Spurina wounded her beautiful face , least it might set others on fire : Democles to auoid fornication leapt into a boyling chauldron , both defenders of their chastity , but neither of them to be compared to our Nicetas . And seeing we haue entred into the listes , if you please , let vs aduance our feete , and pace out this as a wel as we can . EDESIMVS . Wee are both at good leasure , neither is there any reason why I should refuse , especially if you lead the way . PARTHENIVS : But if I erre you shal pardon mee . I chanced of late vpon verses , but few in number , and if you regard their wordes , neither polished nor smooth , but rich in sense ; and I make a question whether you haue euer read any thing more pithy or profitable . They haue a triple inscription , and are but sixe in al. I wil recite them .

Incontinentiae & Libidinis Inuitamenta . Otia , Mensa , libri , vaga lumina , verba , Sodales , Haec tolle , hanc minne , hos muta , haec claude , haec fuge , vita hos. The inuitements of incontinency and lust . Slouth , store of meate , books wandring eyes , wordes , mates , Fly , lessen , change , close , shun , and shut the gates . Incontinentiae & Libidinis effectus . Corpus , opes , animam , ingenium , famam , virtutes ; Debilitat , perdit , necat impedit , inficit , aufere . The effects of incontinency and Lust . Fame , vertue , soule , and body , wit and wealth , They blast , taint , kil , waste , dul , and take by stealth . Incontinentiae & Libidinis Antidota . Lectio flagra , preces , confessio , lympha , labores , Portarum excubiae , Christs praesentia , paenae . The Antidotes against incontinency and Lust . Books , prayers , stripes , confession , labours , fasting , Strict watch , Christs presence , torments euerlasting ,

EDESIMVS . These were made to help our memory , and they please me wel : but for so much as you are this day my guide , begin my PARTHENIVS and read the riddles of those your verses , lest you may seeme vnto some to haue spoken Arabicke . PARTHENIVS . Accept for the present these few verses : I wil heereafter adde others of my Nicetas ; who had he not vnderstood that the mischief of Luxury was very great would not so much haue detested it , choosing rather with great paine to become dumbe , then vnchast by the fruition of that vnlawful pleasure .

IDLENES THE FIRST Allurement to Incontinency . CHAP. III.

NOthing more then an idle life inclines and makes a man yeald to vice and abandon vertue . In the schoole of vice Idlenesse is the chief Master , and principal teacher . And that you may not wonder at this ; it was enacted by the law of Draco , that they who were accused of Idlenesse should be condemned and put to death . Those things , that most draw vs vnto Lust , are slouth , store of meate , bookes , wandring eyes , wordes and mates . Behold Idlenesse here the ringleader of al the rest . Without question it is the vsual boulster of al vices , and why not of Luxury ? Most truly Diogenes in times past publickely affirmed : Libido est otiosorum negotium , Lust is the businesse of those that are idle . Assuredly it is a rare thing to see a man idle and chast . And as these vices are nere of kin one to the other , ment●ri & furari , to lye and steale ( for I wil presently shew you a theefe , if you , shew me a lyer ) so these two are very nere allyed nihil agere , & malè agere , to doe nothing and to doe euil ; to loose a mans time and not preserue his chastity , otiari & luxuriari , to be idle and play the wanton . You know wel the old saying of Ouid : Quaeritur Aegisthus quare sit factus adulter ? In prmptu causa est , desidiosus erat . How was Aegistus with adulterous staine Soil'd at the first ? By slouth : the cause is plaine .

From slouth for the most part issue the sparkes of lust . Idlenesse is the fuel of concupiscence : And I wish al parents and Maisters would in this respect be vigilant to driue away slouth from those that are vnder their charge . That father in the Satyrist may be an example : — At nunc Post finem autunmi mediâ de nocte supinum , Clamosus iuuenem pater excitat ; accipe ceras , Scribe puer , vigila , causas age , perlege rubras Maiorum leges , &c. Iuuenal Sat. 14. vers. 190. The clamorous father doth in winter raise His Sonne at midnight ; take thy booke he sayes , Write boy , and watch , read ancient rubrick lawes , Or get a Captaines place , or plead some cause .

Great Captaines when they see their souldiers disobedient , keepe them vnder with labour , or entertaine them with some kind of trauaile . They that are engaged in businesses are neuer at leasure to play the wantons . In very truth Otia si tollas periere Cupidinis arcus , Contemptaeque iacent , & sine luce faces . Ouid. ep . ●6 . Both Cupids bow and shafts contemned lye , His fire 's put out , if Idlenesse you fly . For as the same Master instructeth vs : Quam platanus riuis gaudet , quam populus vndae , Et quàm limosa canna palustris humo : Tam Venus otia amat . As planes loue riuers , reedes the moorish soile , As poplars lakes , so Venus : slouth , no toyle .

Hee that is idle ( as most truely said the Roman wiseman ) liues not to himself , but , wich is most abhominable , to his belly , sleep , and lust .

§ I.

I wil produce grauer witnesses . That mellifluous Doctour S. Bernard sayth , that a a Serm. de Sact. Andrea . as through some smal chinke in the pumpe of a ship , the water vnawares to the mariners entreth and encreaseth , til the vessel by negligence is wholy sunke : so by slouth and sluggishnes wicked cogitations & concupiscences are multiplied , til the ship of our hart giuing way vnto them , runneth into manifest danger of sinne . Know you that S. Bernard was a capital enemy of idlenes : The sinke , saith he , of al tentations , & euil cogitations is slouth , the greatest mischiefe of the mind , the foule channel of al euils , & death of the soule . a a Ep. ad frat . de Monte Dei. And that it might be knowne how much the louer of chastity should beware of idlenesse , he further saith : Luxury quickly deceaueth them who are giuen to slouth , and burneth most outragiously those it findeth idle , to industry & labour it giues place b b Ser. 51. de modo bene viuendi . . Laurentius Instinianus , a man as holy as learned saith , that as water which wanteth motion , and lyeth in pits , is soone putrifyed , so doth a mans body , that is corrupted with the rottennesse of slouth , bring forth concupiscence , and nourish the brutishnesse of carnal pleasures . c c Lib. de perfection is grad . cap. 9. lib. de ligno vita . cap. 5. Which he confirmeth in another place : Euenas , saith he , by temper are labour the hot motions of the flesh are supprest : so by Idlenesse they are nourished and increased . The lasines of Kookes in great mens Kitchins hath found out a compendious way , when their fire groweth slacke , to prouoke it to flame , by powring butter into it ; the same doth the subtilty of the diuel in vs when he perceaueth the fire of lust somewhat allayed , he enkindleth it with oyle , pitch & butter . Too much abundance of meate & drinke is oyle ; abscene bookes , pitch , foule Idlenesse is soft butter : by the nourishment of these the flame doth easily breake forth . He that is out of loue with his chastity , let him fal in loue with idlenesse .

§. II.

Idlenesse hath been the destruction both of Kings and fortunate citties . a a Catul. ad Lesb. Sluggish and languishing slouth only delighteth in ease and rest , then which nothing is more lothsome , nothing that more resembleth our graue . Idlenesse without study or labour is the death and burial of a liuing man . b b Se●… . ep. 82. Verily otium & vitium idlenesse and vice are nere allied to one another : Multam enim malitiam docuit otiositas , Idlenesse hath been the mistresse of much mischiefe . c c Eccl. cap 23. vers. 29. So that she may rightly be called the mother of vanity , and the step-mother of al vertue : There neuer redoundeth any profit from idlenesse but alwayes great detriment . Idlenesse is the 〈◊〉 enemy to al discipline : Idlenesse is so farre from getting new vertues , that she wasteth those that are gotten and you shal scarcely find any thing that doth open so easy and plaine a way to the iawes of hel as idlenesse , which euen sweetly thrusteth forward those into diuers vices , who are the most indowed with fortitude . Multam malitiam docuit otiositas .

It was excellently wel written by Portius Cato : It is a thing of necessity that euery one set downe vnto himselfe a certaine course of life , which no man can doe , vnles he be industrious , and a louer of labour . And certainely it is requisite for the course of a holy life , that a man goe forward and increase : for by trifling he waxeth dul and fainteth . He that wil passe his life dishonourably , let him follow idlenesse , and he shal not misse of his purpose . Idlenesse is a downright and ready way to al villany . Wil you haue the true description of this monster ? Idlenesse is the most succiuct abridgment and Epitome of al Vices . The mind that is idle runnes into a thousand mad enormities . Multam malitiam docuit otiositas .

EDES . For the most part , we are al very eloquent in dispraise of idlenesse , and often tragically inueigh against it : But in the meane while we ourselues are very wel contented to take our ease , and can sooner reprehend then auoid it . We see and approue the better and follow the worse . PARTHENIVS . We are so much the more debawsh'd as we growe more and more in loue with this euil the worst of al others . And therefore Multan malitiam docuit otiofitas . This may hitherto suffice concerning idlenesse .

THE SECOND ALLVREMENT to Incontinency , Dainty fare , surfeiting and gluttony . CHAP. IV.

IT is a thing apparant , and long since confirmed : Sine Cerere & Libero frigere Venerem : that without meate and wine Venus soone becomes cold . For whil'st the whole habitation of the interiour man , inuironed with meate , and drowned with wine , laboureth in the decoction of excrements , to what is it more subiect then to lasciuious thoughts . Then the lasciuious man doth not so much as seeke the least veile to couer his wickednesse . He that is shamelesse publisheth his disease ; he that is wanton hath no temper at al in his hand : and although euery vice lay itself open in a drunken man , yet Concupiscence most of al. For when the body is stuffed , and the belly throughly pampered , Lust before al other vices startes vp ; yea oftentimes that which for the space of many yeares remained mortified , or at least qualified and kept vnder , taketh new strength ; specially when they tipple wine in pots ingrauen with adulteryes : as though drunkennesse of itself were not sufficiently able to instruct them in Lust ( when they desire to be lasciuious ) vnlesse they carrouse out of libidinous cups . Nor doth the old saying faile heerein : Post epulas choreae , after feasting followes dancing . According to which the holy Scripture saith : Sedit populus manducare , & surrexerunt ludere . a a Exo. cap. 32. vers. 18. The people sate downe to eate , and rose vp againe to play : no good play , but wicked . Therefore carefully doth S. Paul admonish vs : Ephes. cap. 5. vers. 18. Be not made drunke with wyne in which is Luxury . And thou knowest wel my EDESIMVS , we learne by an old and true saying : Hunger neuer begat adulteryes . Which the diuine Ezechiel most clearely pronounceth : Ezech. cap. 16. ver. 40. This ( saith he ) was the iniquity of Sodem : Pride , fulnesse of bread and aboundance , and the slouth of her and of her daughters .

§. I.

So for the most part , after a plentiful table , after roial suppers , and sumptuous feasts , we somewhat digresse from a man , and sometimes degenerate and become beasts . My beloued was fatned and kicked against me : Deut. cap. 32. vers. 15. being pampered fatted and ful-fed , he forsooke God his maker , and departed from God his saluation . So certaine is the law of vices that vnder gormandizing lurketh lasciuiousnes ; it is no maruel to find them incontinent with whom you find a ful table . I pray you doe but aske your owne reason , whether hunger or ful feeding is a greater friend to virginity . I am of opinion , that chastity with more safety inhabiteth in the cottages of poore folkes , then the Courtes and pallaces of Kings . You know the pipes make the greatest noise , when they are most replenished with wind : euen so is it with a mans body , then chiefly is it set on fire by lascuious wantonnesse , when it is most heated with wine and feasting . Very wel saith S. Gregory In libr●… Reg. lib. 5. c. 1. by that one vice only of gluttony innumerable troupes of sinnes are begotten to infest the soule . Certes the vice of gluttony is but one , but innumerable are the stings of lust which follow and attend it as their king , and suggest those pleasures , which bring vs to weeping and eternal lamentations . This in expresse wordes doth S. Gregory vtter , and albeit he had been silent , experience itself would haue told vs no lesse . Too many haue lost their chastity , because they would not eschew gluttony . Whereupon was the speech of that chast Hillarion : I wil feed thee with chaffe ( my asse ) not with barley . Chastity is so great an enemy to ful tables , that her greatest hope of victory , is at such time as she denyeth al delights to her body as to a brute beast . But the Age we now liue in , is too much estranged from this law . Often doe I reuolue in my mind whether those ancient Ages wil returne , not the golden , but the leaden or iron Age of which S. Luke speaketh : Luke cap. 17. ver. 27 In the dayes ( saith he ) of Noe they did eate and drinke , they married wiues , & were giuen ouer vnto mariages til that very day when Noe entred into the Arke , and the deluge came and destroyed al. Consider this Age of ours , and thou wilt confesse that it is very like that of Noe. We eate and drinke euery where plentifully and magnificently . Neither is this sufficient , ( sauing your regard , my EDESIMVS ) they sport and drinke til they vomit out their soules , as Vdo did , that most vnfortunate Bishop of Magdeburge . Frequent nuptials , vaine bales , and dancings are now in euery place ( doe but enter into citties and you wil be of my mind ) euery place resounds with brideales , wakes , & bridesongs . These courses I beleeue wil continue in the world not til Noe , but til Christ cometh to pronounce from the Rainebowe ( his tribunal seate ) a iuridical sentence vpon al mankind .

§. II.

Therefore if you wil diminish this Venereous flame , take away the superfluity of your diet ; become moderate and sparing in meate & drinke . Oftentimes we seeme to fly Luxury , whil'st indeed we cherish it . Wouldest thou driue a troublesome dogge from thee , and yet giuest him bread ? Wouldest thou ouercome lust , and yet stuffest thy belly ? this is but losse of labour . To what end doest thou looke for chastity amongst intemperate feasts and delicacyes , whith S. Hierome , scarcely found amongst long fastings , stripes & austerities . Therefore as much as thou canst restraine thy body , and enlarge thy mind . We ought so to behaue ourselues , that as farre as we are able , we auoid al prouocations to sinne . We must establish our mind & withdraw it farre from voluptuous blandishments . Isaeus an Assyrian , as witnesseth Philostratus , being asked whether he found any sweetenesse in banquetts ? answered , I haue giuen them ouer long since . God grant ( my EDESIMVS ) we may doe the like , and neglect the immoderate cares of the body : it would goe the better with our soule . This must command and gouerne , that as a seruant should be kept in subiection , of which , be no more confident then you would be of an enemy . S. Hierom , that bright sunne of the wildernesse , by weekely fasts kept vnder this malignant flame ; showers of teares streamed from his eyes eleuated and fixed on Heauen , ready as it were to start out of their hollow caues . Behold how with water and spare diet he fought against this fire . But let vs goe forward with the verse we haue begun : Otta , Mensa , Libri , Slouth , Meate , Bookes . EDESIMVS . You haue your Auditour attentiue ; goe on a Gods-name .

THE THIRD ALLVREMENT to Incontinency Impure and obscene Bookes . CHAP. V.

BOokes of this kind are a very plague , an assured poyson to the reader . And which is much worse , you shal meete with it in euery place , and find it lauishly scattered here and there : for such impurityes not only in one but in al languages , haue crept into bookes : they inuade vs in the German Italian , French , Spanish , Belgick , Greeke Latine and English tongue ; in prose and verse : and for this shamelesse kind of writing many both ancient and moderne are branded with infamy . Some haue composed historyes , others written Satyrs ; some haue sung poems , & inuented fables , others haue entred into another list of writing , in which as wel with true as feyned narrations , historyes and fables they ayme at nothing else , but to poyson the minds of the readers with that plague of Venery , at least to allure them to impure cogitatious , if not to lasciuious discourses and the very acts themselues Against these kind of bookes Tully , iustly incensed , said : Lib 2. Tusc. ● . They make our minds effeminate , they breake asunder al the sinewes of vertue . In the number of these are for the most part al the ancient poets , fabulists and Satyrilles , whom I wil not nominate least I bring men acquainted with their writings , which if they be not corrected & purged from their obscene dregges , are direct poison to the reader ? Let no man touch these that loues and tenders his chastity . Ouid himself for this respect sent by Augustus into banishment , and not recalled by Tyberius , seriously admonisheth vs : Eloquar inuitus , teneros ne tange Poëtas . Submoueo dotes impius ipse meas . Perforce I 'le speake , and mine owne guifts recal . Lasciuious Poets doe not tonch at al.

Doest thou heare ? that pestilent Poet himself cryes out , touch me not , get thee gone , depart ; he foretelleth the danger , he denounceth and proclaimeth the mischief before hand : fly , stand aloofe , lest thou be infected . Yet thou intrudest thy self , and breakest in vpon them , and giuest no eare , neither to thy friends that recal thee , nor thine enimyes that repel thee : thou touchest & readest them ouer and ouer againe , more carefully then holy scripture . Therefore iustly is that voice thundred out against thee from Heauen : Eccl. c. 12. vers. 1● . who wil take compassion of the Inchanter stung by the serpent , or of any that come nere to beasts ? Therefore touch not these whosoeuer you are , that wil not be infected and perish , for these most pernicious bookes are likened by Origen to Egyptian frogges ; by S. Hierome to acornes and huskes , by S. Augustine to Auernu● the riuer of hel , into which the greatest part of mankind doth miserably ingulfe themselues , and sinke into eternal perdition .

§. I.

But perhaps thou maist say : From hence I select phrases , by these I polish my style , learne eloquence and attaine to the knowledge of ancient customes . The truth is , thou wouldest learne to speake wel , and liue il , or rather to speake il and liue worse : for cut of the aboundance of the hart the mouth speaketh . Matth. cap. 12. vers. 34. What need hast thou to seeke for gold in these puddles ? Shalt thou benefit thy self ( my youth ) & gather so much from this dunghil ? as though the Muses had only liu'd and died with these venereous companions . Admit it were so , that learning might not be gotten without these ; were it not better to be without it , then voyd of modesty ? and rather to be lesse learned , then lesse chast ? This is but a cloake and a vaine pretext . that no science , no style , no eloquence , can subsist without these obscene writers .

If I ( EDESIMVS ) drinking to thee in miskadine powred into a cup of gold or precious stone should first bruise a foule spider into it , wouldst thou pledge me ! wouldest thou esteeme so much of that delicious wine or rare art & workmanship of the bowle , that whil'st thine eyes denounce certaine danger of death , thou wouldst not credit them , but giue way to thy alluring appetite ? I assure my self thou art not so stupid a so●te . The like for al the world is to be found in these bookes . The phrase stile and elocution , like the Goblet , flatter the eyes , the couer of the booke shining with gold & purple , their pictures cut in brasse , their faire and flourishing wordes , their fables and pleasant historyes , their customes of ancient times , like delicious wyne an hundred yeares old , inuite vs to drinke and read them greedily . But thinke what a rank spider floateth therein ? There lasciuiousnesse , concupiscence and luxury are lurking : death hath belched into these cuppes . A man should rather be thirsty then drinke his owne b●ne . Verily dishonest bookes are more pestilent and pernicious , then any serpents poison . For an obscene Writer is a perpetual Pander : there is no time wherein he inuiteth not a man to impure thoughts , stirreth vp sensual motious , and finally infecteth with a deadly plague those that are seruilely led thereby , and curious in searching after their owne destruction . Hence it cometh to passe that infinit is the mischeef of these wanton bookes and pictures : for as the one ingenuously inuoluing ribauldry allureth a man to incontinency ; so the other laying lime-twigges vpon his eyes deceaues and entangles his chastity . In a word what doe those authours ? no lesse then if they should infect fountaines and common wells with poison , and become thereby guilty of al their deaths that drinke thereof

§. II.

〈◊〉 a certaine Captaine of the Parthians hauing slaine Erassus with many of his souldiers & children , found amongst the spoile the Milefian fables of Aristides , and for that respect most seuerely treated and insulted ouer the Romanes . What wil the wicked Spirit doe at the houre of their deaths ( who with so great industry read lasciuious bookes ) when he shal present to their dying eyes , their O●ids , Amadises , and such like , for which perhaps they easily & foolishly omitted the seruice of God . Thou knowest , my EDESIMVS , how in times past the Iewes cryed out before the Romane tribunal ● Non hunc sed Bar●bbam , not this man but Barabbas . In like manner doe the readers of lasciuious bookes , with as loud a voice , by their particular daily practise , cry : Not this , not the booke of the imitation of Christ , nor that of the motiues of vertues , nor Claudius Vuxmontius of pennance , nor Dominick Cand●l● of virginity ; not Francis Bruno of Christ or Christ his mother , not Lewis Granada who wrote many bookes of piety , not Francis Arias who discourseth of the imitation of the Blessed Virgin , nor Lewis Richeom of the Pilgrim of L●ureto ; not these , no ; away with them . We wil not haue D●dacus de stella of the contempt of the world , nor Gabriel Inchinus of the last things , nor Martin Delrius his worke of the Blessed Virgin Mary , nor those holy mediatious of Lewis de Ponte ; none of these , but Barabbas , but the french Amadis , that copious and illustrious Authour who wrote aboue foure , and twenty bookes ; giue vs the Heliodori , the Arbitri , the Madaurenses , the Fausti ; we would haue commerce with these , not with those other peeuish writers . Can you so easily renounce Christ and Christian bookes , admit Barabbas , seeke and cherish these murdering bookes that infect and destroy your soule ? I sayd before these bookes were like the frogges of Aegypt , which hideously croaked in euery house , defiled their very tables , disturbed their rest , and fowled their chambers . So saith the holy scripture : Exod. c. 8. vers. 3. They shal enter into they house , and thy very bed-chamber , and vpon thy bed &c. They may wel be said to enter into our beds . For both when wee are about to sleep , and when we are asleep , such like obscene frogges present themselues vnto vs . Hence it proceedes ( EDESIMVS ) that oftentimes , euen sleeping we are not without sinne : and our sleep itselfe proueth offensiue to God and to vs , because whilst we were awake we were not without offence . And tel me , I beseech you , how great is this madnesse of ours ? Our next neighbours house is al ready on fire , and our chimney begins to cast forth flames ; and yet we make hast to cast in rosin and oyle . What need haue we to enkindle lust with these bookes ? it ●ageth already too much in mens bodyes , by that deadly bit their forefather tasted , Verily it were better euen to be without eyes , their make so il vse of them .

§. III.

Iosephus recounteth Lib. 12. Antiq. In laic . cap. 1. that Theopompus for hauing sifted too curiously into the law of God , was for the space of thirty dayes distracted in mind , and that Theodecles the Poet attempting to insert somewhat out of holy scripture into a certaine tragedy of his , had his eyes ouer shadowed with a kind of dimnesse . Ah EDESIMVS , if this holy curiosity ( as I may cal it ) be not pardonable , what wil become of that which is impious and abhominable ? Virginity and curiosity doe not consort , nor make their abo●de in one mansion , especially that which consisteth in lasciuious bookes . Nonnus the Poet tooke a good course , when he tore in pieces a booke of his intituled the Dionysiaca , and addressed his stile to piety . Eneas Siluius ( who was afterwards Pope Pius the second ) published certaine things somewhat wantonly written in the heate of his youth , which himself being of riper yeares censured , and very much laboured to suppresse whatsoeuer of that kind , al the dayes of his life after . Heerupon these were his wordes & earnest request : Giue more credit to an old man then a yong , respect more a Bishop then a priuate person , reiect Eneas , accept Pius . Ieannes Picus Mirandula burned certaine amorours books of his owne composing . I knew a man who approching nere to the end of his life , by this verse following condemned al such like verses tending to leuity : Iternali versus , antinam qui perditis , it● . Hence wicked soule destroying verses , hence . In our Age Laurence Gambara , Peter Bembus ; Francis Petrark , T●rquatus Tassus , Peter Ronsard and many other bitterly bewaile whatsoeuer they had before lasciuiously written . So that you can neuer put these bookes into a safer place then the fire . But I aske of thee , whosoeuer thou art that readest such like bookes , wouldest thou admit into thy house a baude or any other old croane that exerciseth that trade ? I thinke thou wouldest answere me , let al such guests be expelled out of euery honest house . But ( my youth ) obscene bookes and pictures are worse then any baude , for they allure vs at al howers . An il man is sometimes the authour of good counsel , but out of an il and lasciuious booke you shal neuer learne any honesty . This is of the nature of a venemous beast : you may destroy it , but you can not change it ; alwaies it is the same and like itself , a pestilent corrupter of minds , an ouerthrower of their candour , modesty , sanctity and al their vertue ; a teacher of lewdnesse immodesty , lasciuiousnesse , and al other vices . Dishonest bookes are more virulent , and infinitly more hurtful indeed , then any Circes , S●…ens , Hid●aes or harpyes are fained to be . Wherefore with very good cause the Lateran and Tridentine Councels by a seuere law forbid them either to be read or touched by Christians . For if that most holy man S. Hierome affirmeth he was scourged before the tribunal of Christ , because he was a Ciceronian , what doe you thinke wil become of your Catullians , Propertians , Amadisians . EOESIMVS . I am persuaded by you ( PARTMENIVS ) and without delay either this day or to morrow I wil suruey my little library , and if I find any bookes of this kind , I wil casheere them . But what is your opinion of those pictures which together with their garments haue stripped themselues of al honesty .

THE FOVRTH ALLVREMENT to incontinency , Dishonest Pictures . CHAP. VI.

PARTMENIVS . Whatsoeuer I said of obscent bookes , the same of such like pictures I constantly affirme . They transferre through the eyes plague and venom to the hart : when temptation is wanting a picture supplies it's place . In times past many idole were exposed to be adored , which honest eyes would euen haue disdained to looke on . The diuine wisedome cryeth out : Sap. 14.12 . The beginning of fornication is the seeking out of idols , and the finding of them to the corruption of life . Those mad m●n imagined that dishonesty which their painted Gods and Godesses represented vnto them was modesty , and what was lawful to their Gods , was not forbidden to them . From these fountaines spring such streames . We easily descend from dishonest pictures to dishonest actes . EDESIMVS . But yet you wil not condemne al such pictures to be straight throwne into the fire . We must sometimes shew ourselues fauourable to science and art . Painters & grauers oftentimes represent a naked man that the shape of his body ( a sabrike much to be admired ) may the more liuely appeare PARTMENIVS . What ? doe you patronise these ? as if art must needes perish if honesty doe not . They were reputed the most famous painters who haue been most chast . Such were Tutian & Tintoret , venerians ; Christopher schawrz of Munchen : most skilful artizans , euen to this day , admire their workes : they neuer painted any wanton picture . That worke of Tintoret in the Court of Venice , where Christ is crucified by the Roman souldiers , to this very day doth silently preach . But Christopher Schwarz ( as he himself confesseth ) did so imploy al whatsoeuer art , sense , spirit , affection or comelinesse he could deuise vpon one only picture of the Blessed Virgin Mary sitting and cherishing her little Sonne vpon her knees that at last he gaue himselfful satisfaction . Which at this day is to be seene at Munchen in the Schollers hal of the Society of IESVS . And ( which is most to be admired ) there hath been none euer able to imitate his art . Many excellent painters haue attempted to draw the like , but with vnlike successe . This peece doubtlesse proued farre more singular for that the workman imployed al his wit and art not to paint the Goddesse of loue , but the Mother of God . Those shamelesse painters are but the diuels huntsmen ; they insnare mens eyes vnawares with such like pictures as with nets . It is an incredible thing how much mischiefe is done by these lasciuious shapes . Notwithstanding euery where shal you find this kind of eye-sore : in chambers , parlers , dyning roomes , gardens , fountaines , porches , lobbeyes , bed-chambers , publike passages , yea also in cups and goblets : they infect learned bookes : euen those of armes and pedegrees are not free or exempted . And how many eyes and harts ( thinke you ) haue miserably suffered shipwrack against these rockes ?

§. I.

Caligula at Rome , in a publike banque● caused a seruant , for taking from a bed a little siluer plate , to be straight deliuered ouer to the hangman , his hands to be cut off , and hung about his neck before his breast , with a certaine scrole of paper carryed defore him , which declared the cause of his punishment , and thus to passe through the company of them that were at the banquet . Sulpitius Galba cut of the hand of a certaine banker , Sueton. in Calig . c. 32. & lib. 7. in Galba . detected to haue plaid false in the deliuery and exchange of moneys , and fastned it to the table of the general receipt . Painters deserue like punishment , who are so shamelesse , that they make other mens eyes as vtterly void of shame as their owne . There are many who read not wanton bookes because they haue them not : but very many behold lasciuious pictures though not of their owne ; and as silly birdes , caught with lime-twigges , the more they flutter their wings amongst them , the faster they stick vnto them : So mens eyes , the more they are taken with this diuelish bird-lime , the more daily they behold them . Euen the idolaters themselues ( if there were any wise or honest among them ) did not allow of such pictures , but they al much detested these impure allurements of their eyes . Aristotle in his Politicks saith thus : Lib. 7. Polit. c. 17. And seeing we forbid men to vtter any dishonest word , it is most apparant we also prohibit them the view of al pictures and actions that are dishonest . Let this therefore be the care of Magistrates that no picture or statua be made to represent such lasciuious things . But ( o my good Aristotle ) thou art long since reiected , & thy moral Philosophy banished , we haue entertained other customes . If at this very day ( o my Philosopher ) thou wert permitted to suruey the houses of Christians , and behold the painted tables in them , thou wouldest conclude that diuers of them had said aside al modesty . Verily Hereticks are now growne so impudent , that they haue cast forth of their chambers and galleries the picture of Christ crucifyed , and hang vpon the wals of their dining-parlours their Faunes and painted Cupids , their Venuses and Lady-Fort●…es , that they may dine and suppe with their sensualities . But in the Churches themselues are the pictures of Christ o● his Saints in more safety ? no ; Mr. Caluins mild Spirit hath cast them likewise out from thence . Seldome shal you see any lasciuious pictures pulled downe ; they need not feare their expulsion out of this or that place , seeing they haue larger roomes elswhere to entertaine them . But the conflict of that most chast Catharine , the triumphes of that sincere Vrsula , the victory of that most modest Agnes , the depainted torments of so many thousand couragious Martyrs are ytterly contemned & cast out of doores . Contrarywise those Goddesses that professed al manner of impudency , are raked out of hel & their pictures exposed to open view , that there may be giuen occasion of sinne to al that are willing to perish . It is most abhominable to be spoken , that such hellish monsters are esteemed by Christians , & the pictures of our Sauiour , of the Blessed Mother of God , and other Saints , as if they sauoured of some kind of idolatry , banished from euery corner of mens houses . Most absurd it is that the picture of the most Blessed Virgin Mary may not be tolerated in any part of their houses , and yet the image of that filthy harlot Venus haue the honour to be hung vp in an eminent plate .

§. II.

There was one of the Sodality of our Blessed Lady at Ingolstadt , who had a singular guift in abolishing this mischief . He found dispersed through the citty by some kind of brokers , certaine wanton pictures , impudent in themselues , and dangerous to each modest eye that beheld them . Whereupon determining to destroy them , he bought and burnt them al , lest their sight might burne others ; protesting he neuer lost with lesse detriment , or bought any thing with more gaine . O excellent act and sutable to the lawes of modesty ! Let that man teare and burne these pictures , that wil not haue his mind torne , inflamed and burnt with venery . Belieue me such pictures are often farre worse then impure discourses . A word once spoken is gone , mens words are but wind , and vanish away : it is a mans writing the remaineth extant , dishonesty painted continueth , & from one mans eye insinuateth itself into another , & another . Wanton pictures are the altars of the diuel , vpon which our eyes , our thoughts , and hart offer sacrifice to this Prince of darknesse . There is fearce any one that can conceaue the hurt procured by these pictures , both to their authour & spectatours . A famous printer of late deliuered me a Catalogue of such painters and engrauers as hauing artificially , yet immodestly painted or engraued , became distracted , out of their wits , or taken away by vntimely death , & so ended shamefully their liues . Thus no man ( you see ) without punishment maketh or beholdeth these prouocations ●o lust . Farre of therefore be from vs those infamous labours of Aristides or Pausantas , a● also those of Nicophanes , called by Antiquity the whoo●ish painters , who discouered their corrupt affections in their pictures . Fye vpon this Art that selleth itself to mens eyes to robbe them of their honesty . EDESIMVS . The painters ( my PARTHENIVS ) are nothing beholding to you for pleading their cause . PARTHENIVS . Yea but they are much obliged : those I meane whose colours serue to expresse their art and not teach men to be lasciuious . EDESIMVS . I was of your opinion before you began this discourse of immodest pictures . I thinke there is not any one so vtterly void of shame but wil be constrained to confesse that such pictures as these , are very great enticers to lust . And as for my self , belieue me , if I find any thing immodestly painted , either in my study amongst my bookes or other houshold-stuffe , instantly it goes to the fire . PARTHENIVS . So we ought to doe : it is better a picture or a paper burne then our soule . EDESIMVS . But let vs goe forward to discourse of wandring eyes .

THE FIFTH ALLVREMENT to Incontinency , wandring eyes . CHAP. VII .

PARTHENIVS . Amongst the blandishments of lust , I haue put wandring eyes . I wil repeat my verse : Otia , mensa , libri , vaga lumina . This mischief of lust creepes not through one onely doore into a mans mind ; often it ascendeth by those open gates of his eares , but oftner and more peniciously by the double casements of his eyes . We want no testimony for this ; by our owne harmes we are too wel experienced heerin . Vnwary eyes precipitated that holy prophet Dauid into two most enormious crimes . He saw and was set on fire ; onely by beholding a woman in a bath , he became both an adulterer and an homicide . 2. Reg. 11.2 . Therefore Iob being wary and feareful of this precipice saith : Iob. 31.1 . I haue made a couenant with mine eyes , that I I would not so much as thinke of a Virgin . For what part should God from aboue haue in me , and what wheritance the Omnipotent from on high ? He did very wel in making a couenant with his eyes . Whosoeuer meaneth to maintaine his chastity must bargaine with them . Vnlesse our eyes be bound vnder a certaine law or couenant , we can neuer haue so firme a purpose of chastity , but it may by deceipt or allurements , or at least through negligence and leuity be quite ouerthrowne . It is the saying of S. Ephrem : Tom. 2. tract . de Humil. A broken candu●i loseth its waters ; and wandring eyes destroy a chast mind . Heerupon Christ to suppresse the wantonnesse of our eyes made this seuere law : Matth. 5.28 . who shal see a woman to couet her hath already committed adultery with her in his bart . By Moyses ( saith S. Gregory ) In Iob. c. 32. the act only of luxury , but by the authour of purity Christ , euen our disordinate thoughts are condemned . Heerupon were so many admonitions , so many precepts giuen to our eyes ; looke not vpon a woman ; and , behold not a virgin , &c. turne away thy face from a trimmed woman &c. Heer hence was that no lesse prudent then seuere punishment which Solomns lawgiuer of the L●cre●se ▪ inflicted , that an adulterer should haue his eyes pulled out , because they are either the leaders or perswaders to adultery . Lucian said the eye was the first entrance to loue ; and according to Plate , the eye is the beginning ; to Philostratus , the seate of loue . Si nescis , ocul● sunt in amore duces . Propert . l. 2. Eleg. 15. Know that thine eyes , loues pandertare .

Nazianzen saith , that shamelesse and curious eyes being nimble and busy instruments are stil gazing an vnlawful obiects . Heerupon was that elegant saying of S. Basil : Lib. de vera virginitate . Plin. l. 2. c. 105. With our eyes , as with incorporeal hands , we touch whatsoeuer we are led vnto by our wel .

§. I.

Pliny affirmeth that Naptha ( a certaine sulphureous kind of bitumen ) hath so great affinity with fire , that happening to come nere it , suddainely the fire leapes into it : the same may we say of those burning torches of our eyes , and the fire of concupiscence . We must therefore by al possible meanes restraine our eyes from beholding womens beauty ; for there is a great affinity betweene these fires of our eyes , and their faces which they greedily delight to gaze on . Beauty ( saith Tertullian ) of its owne nature allues to luxury . EDESIMVS . But a handsome man or a modest woman shal neuer hurt me : PARTHENIVS . O my EDESIMVS , there are many good and very good things ; but not so for thee not me , nor for this man or that . Susanna was good and holy , but not to the eyes of those Elders that beheld her . Everily thinke Bersabee was good and honest , but not so to the eyes of Dauid . Vertuous and good was that Hebrew Ioseph , and yet he set on fire the eyes of his Mistresse . The tree of Paradise was good , and yet there did our mother Eue lose her eyesight . It were the part of a madde man to suffer his eyes to be put out , though it were with a golden dagger . The beauty of a virgin to a curious beholder is a golden dagger ▪ but no lesse is his losse that loseth his eyes thereby , then if he lost them otherwise . This only sense of seeing is a great step to concopiscence . For as Cleme●… Alewand●…us wisely admonisheth vs , whilst our eyes play the wantons , our appetites are set on fire . Clem. li. 3. Pedag . c. 11. Therefore the eye is the first fiery dart of fornication , and the sight of a woman burneth vs . To many we must sing this , not so elegant as true : Virg. 3. Georg. Beware of thy self and thine eyes ; be watchful ouer thy thoughts , a woman touch'd is bird-lime , beheld , a Basiliske . EDESIMVS . But in very truth it is a hard matter for the eyes , those sparkling orbes of our head , to obserue alwayes such seuere lawes . Nature hath placed them there as sentinels in the top of a liuing tower , that vpon the approch of danger they might forewarne the other members , and preuent their peril . Therefore of necessity our eyes ought to be open , because they are the guardians of our body . PARTHENIVS . I grant they are ; but oftentimes may one with Iuuenal demand concerning these keepers : Iuuen. Sat. 6. vers. 345. Who shal keepe the keepers themselues . Therefore let our eyes performe their office ; let them keepe our body , but so , that they betray not our soules , which they shal better preserue , if they be shut or modestly looke downward , then gazing and wide open . Would they be turned vpward ? let them behold the heauens . Would they be cast downeward ? let them looke vpon the earth . EDESIMVS . In my opinion , it is not so seemly for a man to conuerse with men with his countenance alwayes deiected , as if he were guilty of theft . PARTHENIVS . Yea certainly it is most seemly , and there is no garbe of modesty more decent , then to cast downe a mans cyes and fix them vpon the earth . And know you what kind of document concerning this , a certaine woman gaue to that most holy man S. Ephrems EDESIMVS . I desire to know , declare it vnto me .

§. II.

PARTHENIVS . S. Ephrem going towards Edessa in the way made his prayer to Almighty God in this manner : Sozom. l. 3. hist. Eccl. c. 16. ●…rcom . 10. febr . c. r. Metaphrasie . O my Lord so direct this iourney of mine , that at my first entrance into this citty , I may light vpon some good man that may religiously discourse with me of such things as are for the perfection and beautifying of my soule . And when making hast he drew nere to the gate , he began to debate with himself what questions he should propound vnto that man ; what first and what last he should aske him . Whilst he went reuoluing these cogitations , behold a certaine light woman met him at the very gate . S. Ephrem fixing his eyes vpon her , stood as it were in an ex●asy . Questionlesse this holy man was much troubled at the meeting of this woman , and grieued that Almighty God had not seconded his desires : So that he cast pensiue and discontented eyes vpon her face . And she began no lesse stedfastly to eye him standing in that manner . When they had for a good space thus silently beheld one another , at last S. Ephrem seeking to strike her with some terrour and shame ; doest thou not blush ( said he ) thou impudent creature , to stare thus in a mans face . Alas good man ( said she ) I am not ashamed ; I suppose it is lawful for me to behold thee in this sort , for I was taken from thee and out of thy side . But it most befitteth thee not to looke vpon women , but vpon the earth thy mother , from which thou wert framed and into which thou art finally to returne . S. Ephrem listning to her vnexpected answer said secretly to himself : Ephrem be content with this , for now thy wishes are satisfyed . Thou desiredst of God a Master to instruct thee in thy course of life , and thou hast met with one ; thou owest this woman both thankes and a Masters stipend . It is the same God that speaketh by the mouth of man or woman . Thou hast enough for this day ; thou hast as a much as thou canst learne and practise in the space of many yeares : set a guard vpon thine eyes , shut them against women , open them to the earth , and behold thy graue . Let vs in this manner ( my EDESIMVS ) eleuate our eyes to heauen , or fix them on the earth , so shal they be taught both to fly and creep : to fly towards God , and creep towards our graue . A quiet modest eye is a great treasure

Et castigatae collecta modestia frontis .

And modest recollection of a cleered brow EDESIMVS . Permit me to interrupt you with a word or two . In the fabrick of mans body why doe the eyes last of al receaue life ? for so they say : and why are they first of al when the houre of death approcheth , depriued thereof . PARTHENIVS . Nature hath wel ordained it so , that seeing they are the occasion of great danger , they may haue the lesse time to worke our mischief . And God through his prouidence hath made our eyes the instruments of weeping , that from the sourse of vices teares might distil to wash away and cleanse our enormities . For not only exorbitant lust , but also al sorts of vices through the eyes haue free passage to the soule , as Fabius doth rightly affirme : Quintil. de cl●… . by them they present her with adultery , shew her incest , set before her the house they would haue her vnlawfully to couet . The enticers to vice & ringleaders to wickednesse are the eyes ; so that blindnesse is the companion of innocency , whereby the way to many vnlawful desires is cut off . That temperate Sampson , a man borne through Gods special fauour , so soone as he beheld Dalila perished , but afterwards made blind , recouered his strength , which by euil seeing he had lost . A man giuen ouer to sensual appetite carrieth fetters in his eyes , wherwith he shackleth glew , wherwith he layeth fast hold , hookes , wherwith he catcheth , flames wherwith he burneth , shafts , wherwith he transfixeth both his owne and the soules of other men : shackled with these fetters , caught with these hookes , burnt with these flames : transfixed with these shafts was the Assyrian Holosernes . Hee saw Iudith and lost his life . Iudith . 10.17 . And when she was entred before his face , fort with Holosernes was caught in his eyes .

§. III.

I doe not so much admire that Macedonian Alexanders inuincible arme , as his modest and temperate eyes . He would not suffer the wife of Darius , ( saith Plutarch ) Libel de curiositate . in regard she was accounted beautiful , to come into his sight ; for he prudently feared to be encrapped with his eyes , which he resolutely preuented : and so became a greater conquerour in not seeing the wife of Darius then in ouercoming Darius himselfe . I wil not let passe the Athenian Pericles in this respect a very laudable Prince . Valer. Mat. l. 4. c. ● . This man , when Sophoc●…s his collegue in his Pretourship , imployed with him in publike office , exceedingly commended the beauty of a certaine boy that passed by , taxed him for intemperance ; and told him that not only the hands of a Pretour ought to be kept from lucre of money , but his eyes also from libidinous aspects . Woe be vnto vs Christians at the day of the last iudgement ! As we are exact in the knowledge of our lawes , so are we prone to violate them . Our law maker Christ cryeth out : Matth. c. 18. vers. 9. If thine eye scandalize thee , pul it out , and cast i● from thee . It is better for thee hauing but one eye to enter into life , then hauing two eyes to be cast into hel fire . A serious law , but not reputed so by many that make it but a toy to fix their gazing eyes like brute beasts vpon whatsoeuer lustful obiect . We rarely at this day see any robes that make a couenant with their eyes , not so much as to thinke of a virgin . We are rather so many Salomons , & licence our lawlesse eyes to wander at their pleasures . Al things ( saith Salomon ) Eccles. c. 2. vers. 10. that mine eyes desired , I neuer dented them . And what sanctity of life can you hope for in him , who thus exhortes his eyes : Goe mine eyes wheresoeuer you list , & range at liberty : whatsoeuer standeth with your pleasures is lawful for you : be satiated in seeing according to your desire : I wil not depriue you of the sight of any pleasing obiect : you haue one only law that is liberty . Where so much freedome is giuen to the eyes , the soule is in a poore and lamentable taking . It is an old saying of the Fathers : The sight il gouerned , is a signe of a soule il managed . And as a house can neuer be cleane while the broken windowes let in al manner of birdes , so that soule shal neuer be pure , whose eyes , her casements , stand open to entertaine al sorts of hurtful curiosityes .

§. IIII.

If there be so many dangers issuing from the eyes to the soule , Dauid not without cause carefully prayeth : Auerte oculos meos , ne videant vanitatem , Turne away mine eyes that they may not behold vanity . PARTHINIVS . And let vs , if we haue any care of our chastity , daily make a couenant with our eyes , daily insist vpon this petition to Almighty God : Auerte oculos meos , ne videant vanitatem . God is ready to assist those that are willing to be assisted : but they must be serious in their good desires , and perseuer constantly . Thou knowest what S. Augustine relateth of Alipius his best and most intimate friend . He had an auersion from al dishonest playes and interludes : yet hauing long withstood al the sweet inuitements and intreaties of his friends , at last was by them with a familiar kind of violence carried away saying : Lib. 6. Confess . c. 8. you may draw Alipius in part to the amphitheater ; but my mind and eyes shal not be there : therefore as absent I wil be present . He came , sate downe . The busines began to grow into some heate : and Alipius , as he had determined , closed his eyes , diuerted his thoughts , 〈◊〉 farre forth as he could , & fixed them on other matters . I would he had stopped likewise his eares : he began wel , but did not end so . Vpon the suddaine ther arose a great shout amongst ●he people . Heere my good Alipius ouercome with curiosity would no more be blind , nor was the same man he came thither , but one of that multitude : he opened his eyes which he had long closed , beheld , cryed out , grew inflamed , carryed away with him such a curiosity as prouoked him not only to come againe into their company , by whom before he was drawne , but euen to preuent them and incite others : notwithstanding afterwards by Gods helpe and S. Augustines admonitions he reformed this madnesse . So that we must neuer cease to make this prayer vnto God : Auerte oculos meos ne videant vanitatem . Phisicians are wont when they haue any desperate diseases vnder their cure , to forbid the sick body not only the eating , but euen the very beholding of hurtful meats ; lest perhaps the eyes may betray the mouth , and the patient thinke that holesome which he imagineth wil be toothsome . In this manner ( according to Cassianus ) let that man deale with himself whom the flattering flesh often infesteth ; let him constantly withdraw his eyes from those obiects , which though they are pleasing , proue hurtful vnto him . For as S. Augustine testifieth , the only beholding , is the direct way to the deed itself . Our eyes ( as saith S. Gregory ) that draw vs to sinne ought to be preuented by the gouernment of reason , and shutting in time , as it were , their double doores , be restrained from figh● of enticing objects .

§. V.

S. Ambrose thinketh Lots wife was punished & made so vnusual an example , because she looked back and beheld that shamelesse citty and lasciuious kind of people . Sometimes our eye is not only to be pulled out , but likewise to be cast from vs : Erue eum & proijce abste . Matth. c. 18. vers. 9. There are some that pul out their eye ; when it is somewhat wanton , but doe not cast it from them . Now and then they shun luxury , but auoid not the occasions thereof . That chast Ioseph did no so , who not con●ent with pulling out his eye did also cast i● from him ? did not only contemne as wel fauours as threats of his Mistresse , but deceaued he likewise : for she going about to attract him with most flattering importunityes , he cast of his garment & fled away . How many chast men haue not only pulled out , but also cast from them their ouer-curious and betraying eyes , so that they would not so much as abide the fight of their owne mothers or sisters . Pior an Egyptian , had liued in the wildernes , fifty yeares , better acquainted with Angels then with men . At last hardly compelled no otherwise then vnder obedience , he came forth to the doore of his caue , and suffred his sister , who was then an old woman , to behold him . There are many may be numbred with this man in respect of their like modesty , & retirement of their eyes : nay there haue been some , who vpon occasion dictated seuere lawes to their eyes written euen with their owne bloud . S. Lucy that most religious virgin attempted an exploit neuer heard of in former Ages , & not much inferiour to this of our Nicetas . She vnderstood that a certaine dishonest louer ( namely the King of great Britanie ) had drawne infectious flames from her eyes . Wherevpon she said : Is the kind of Britanie so much set on fire with mine eyes ? doth he take such pleasure in them ? wel , he shal haue them . Straight way she pulled both these bright starres from their heauenly spheres ; drew forth both her eyes , & sent them for a token to her wooer ; choosing rather her eyes should perish then herself . Did she not with most couragious sincerity obserue the law of our Lord : Matth. Raderus plura de has parte 3. viridarij SS. c. 9. & Iacob . Bidermanus l. 2. epigram . ep . 28. & 29. Pul it out and cast it from thee ? Did she not pul it out ? did she not cast from her , not one onely , but both her eyes : yea though they were guiltlesse ; not for that they had sinned by seeing , but left by being seene they might entice others to sinne ? A true louer of chastity , she punisheth her eyes with holy blindnesse , wil neither see nor be seene .

§. VI.

EDESIMVS . Ah how farre are we from so resolute & couragious chastity ? PARTHENIVS . But it is not required at our hands , that with a dagger we should wound or thrust out our eyes : shut them and thou hast pulled them out ; restraine them and thou hast throwne them from thee . The time wil come when it wil be better for thee hauing but one eye to be receaued into heauen , then for hauing made too liberal vse of both , to be condemned to hel . Our Law maker very cleerly proclaimeth : Matth. ● . vers. 29. If thy right eye scandalize thee , pul it out and cast it from thee . For better it is for thee , that one of thy members perish , then that thy whole body be cast into hel . But if the fact of S. Lucy be not imitable , we haue others that are . In the acts of S. Carolus Borromeus many things are to be admired . Amongst the chiefe of them , I may worthily number this . Vpon a certaine time this holy man had his dwelling neere the market place , where in respect of the frequent concourse of people , was alwayes great occasion giuen of ●u●iosity : but he was so great an enemy of this vice ( which commonly possessed other men ) and so farre from spending whole dayes at the windowes ( as it is many mens custome ) that he neither bestowed howers nor any parts thereof in gazing about : nay he was so precise heerin ; that he seemed rather to inhabit a desert or some prison condemned to vtter solitude and darknesse . This man ( my EDESIMVS . ) this man we may wel cal the Master of his eyes ; who , as it manifestly appeareth , had gotten a great conquest ouer himself in al his affections . The weaker Sex are nothing inferiour to men . Sara was an Abbesse of holy Nunnes in the Scythiotick monasterie , situated in a pleasant place , neere to which a very cleere riuer gently glided , the streame whereof free from al madde crept along , and shined with christalline waters , through which though deepe , euery little stone might be numbred . This mild riuulet was decked with verdant bancks most cheerful to behold . Whosoeuer saw , commended this so softly stealing riuer . Sara often heard the commendation of this siluer streame : and , as many times it cometh to passe , the multitude of commenders begate in her a desire to see it . But she hauing power ouer herself , and being sole Lady and Empresse of her owne eyes , imposed this law : There is no necessity ( said she ) vrgeth thee to see the streames which passe by this house ; thou maist without euer seeing them , arriue to those euerlasting fountaines aboue the starres . There are in the world many things more pleasant , which notwithstanding thine eyes shal neuer behold : let this riuer be one of those . Wherefore I seriously command thee , neuer open so much as a window to behold that prospect . She said and performed it ; sixty yeares she dwelled neere this water without euer viewing the same . A long and difficult conflict , maintained by no potent enemy ; a victory most renowned and wun●e by the continency of her eyes . Let this be the weapon to digge out ours , which is most religious , when there is most danger of destruction and ruine .

§. VII .

Did you neuer heare what that elegant distick admonisheth vs to doe , when our eyes are endangered by the alluring beauty of women . Attend , I rehearse it : Quid facies , facies Veneris , si veneris ante ? Non sedeas , sed eas : ne pereas , per eas . Sit , stand , and gate when Venus doth appeare ? No : fly , or perish : fly with wings of feare .

Dost thou conceaue it ? If the beauty of a womans countenance begin to allure thee ; be going , or els thou perishest . He that is vnwilling to goe , is willing to perish . EDESIMVS . But I wil shut mine eyes & stay there stil . PARTHENIVS . Thou maiest close them ; but as long as thou remainest there , it is likewise in thy power to open them . It is good to shut our eyes , but the best and safest way is to depart . Alipius carried himself warily , but not constantly in the theater . His sitting there a long time without seing was commendable ; but he lost al this , when at last he made soil vse of his sight . Too often doe we play the part of Alipius : we trust to our eyes , and hope , vpon the approch of danger modestly to retire into some place of protection . We are deceaued : these traytours when they most should , are least faithful . Therefore trust not your eyes . It is good to seale them vp , and perswade them not to see : but it is better , & much safer to withdraw them , that they may not see , although they would . S. Bernard before he retired himself to a religious life , vpon a time somewhat too stedfastly beheld a certaine woman . Straight way so soone as he reflected on what he had done , he was so much ashamed of his curiosity , and so incensed to take speedy reuenge of himself , that without any further deliberation in a great frost , he leaped into a poole of extreame cold water , where he stood plunged vp to the very neck , til growing pale he was almost frozen ; and by this meanes extinguished al heate of concupiscence .

Thou hast heere ( my Nicetas ) a most holy im●…tou● of thy noble act . Though be sought not with this bloudy morsel , notwithstanding he gloriously triumphed ouer his lust , and for one only cast of his eyes punished al the members of his body , & couragiously vanquishing himself , got the victory . This is to teach our eyes how they ought to preuent dangers which happen by gazing on alluring beauty . But let vs descend from the eyes to the mouth .

THE SIXTH ALLVREMENT to Incontinency : Lasciuious and dishonest wordes . CHAP. VIII .

BE not seduced : euil discourse corrupteth good manners . 1. Cor. 15.33 . Ah how many yong men haue been debaushed by this pestilence ! Who perhaps tooke in at their eares that venom which they eschewed with their eyes . And as there is li●le difference in what part of the body thou receauest a wound , If it be mortal ; so it imports not much ( if thou perish ) whether thou perish by the eyes , or the eares . The Aegyptians being to sacrifice to Harpocrates were wont to cry : Lingua fortuna , Ling●… Dam●… . Pro. 18.21 . The tongue good fortune . The tongue a diuel . Life and death are indifferently in the power of the tongue . And for the most part there sittes vpon it either an angel or a diuel . A lasciuious tongue is an open sepulcher ful of filthy & odious smels : Psal. 13. ● . Their throate is an open sepuleher . S. Chrisostome heere maruelleth , that seeing dead carcasses are buryed , and lest their putrefaction should annoy vs , the deeper layd in the ground ; yet putrified , lasciuious and filthy wordes , are daily vomited out of mens breasts , and often in the hearing of many vttered with intent they may perniciously creep further abroad . An vncleane mouch is an open and stinking sepulcher . O my God , how infinite are these in euery place ? Doe but looke into the world , EDESIMVS , suruey the corners of each house ; you shal for the most part euerywhere find shamelesse tongues , such as not only instil idle , but euen powre out foule and obscene speeches into modest mens eares . These snakes are hissing euery where : euery where shal you heare speeches that an honest man would be ashamed of . Hieremy in times past complained thus : I attended ( saith he ) Hier. ● . ● . and hearkned ; 〈◊〉 man speaketh that which is good . Euen such is this our Age. So that if a man had no other cause absolutely to forsake this vncleane world , this alone would be sufficient , that he might auoid the hearing of so many dishonest and shamelesse discourses . Modest speech hath long since been bannished out of cittyes , nay hardly in it safe within the walles of religious houses . Although I thinke in these places there are neuer such like heard which goe vnpunished . But amongst lay persons there is as much ribauldry as liberty , as much impurity as licentious impunity . You shal hardly find a man in any place , who either with a modest sigh , or with any the least seuere aspect wil vouchsafe to rebuke these fordid kind of speeches .

§. I.

EDESIMVS . O my PARTHENIVS , thou canst neuer mould this world into new manners . These wanton & lasciuious wordes beget not sighes and teares , but laughter & applause . PARTHENIVS . This is that I grieue at and complaine of : Prou. 2.14 . they are glad when they haue done euil , and reioice in the height of wickednesse . S. Augustine grieuously condemneth this in himself , and his companions . Lib. 2. conf. c. 3. & 9. They vrged one another with mutual exhortations : Let vs goe and doe it , and it is a shame for vs not to be shamelesse . The scripture of it selfe otherwise very sparing of wordes , for the chastisment of wanton speech displayeth al its eloquence . The tongue ( saith the holy writ ) Iac. 3.6 . is placed amongst our other members , which defileth the whole body , & inflameth the wheele of our natiuity inflamed by hel . Fo●le dishonest wordes , are the sulphureous torches sent from hel which prouoke sometimes to impure fires euen the minds which are most modest & chast .

That mellifluous writer S. Bernard saith : Serm. de 7. spirit . As there are tongue-lesse and dumbe diuels , so there are other eloquent and talkatiue . Amongst these the standard-bearer is the lasciuious deuil ; whose office is to sprinkle mens discourses with ribaldry , and euerywhere to mingle impudent iests William Perald Bishop of Lyons a man excellently learned and holy , very rightly calleth such like speeches the diuels spittings . Serm. in cant. 24. Verily the name is aptly accommodated . Al these obscene wordes are nothing els but the vomittings and spitting of diuels : and a foule speaker is no otherwise imployed , then to make his mouth a kennel for Satan , out of which how canst thou hope for anything either good or modest ? A licentious & obscene mouth is the nursery of al impudency . which redoundeth not onely to the domage of the speaker , but infecteth also with a durty contagion , those that heare it , and by litle & litle banisheth al shame . There is but one ( saith S. Bernard ) Ser. 24. in cant . that speaketh and vttereth but one only word ; and yet that one word in a moment corrupteth t●e eares of many hearers , and killeth their foules . But perhaps thou wilt giue no eare to any Peralds or Bernards . I will propound vnto thee another , whom it were wickednesse to contradict . S. Paul thus seuerely commandeth vs : Ad Ephes. 4.29 . Al naughty speech let it not proceed out of your mouth . And that thou mayest know what he doth chiefly cal euil speech ; he saith : Ibid. c. 5. vers. 3. Fornication , and al vncleannesse , or auarice , let it not be so much as named among you , as it becometh Saints : or filthines , or foolish talke , or scurrility being to no purpose . Obserue : Let it not so much as be named among you . For as Tully saith , very wel : Th●se that are modest blush euen when they speake of modesty : and if we ought to hate the thing it selfe , we should haue an auersion from the very name thereof . For what we speake , we are supposed , not without cause , both to thinke of and couet . Phisicians take the chapping of the lippes to be a signe of a feauer : and by dishonest wordes we may giue no smal coniecture of an immodest mind . And though al loquacity is an enemy to modesty ( for it serueth for a conueyance to curiosity which is the charriot of lust ) notwithstanding that is chiefly , which S. Paul calleth vncleannesse or turpitude ; & withal requesteth vs not to contristate the holy Spirit of God . A man that hath an impure mouth is so odious to the Blessed inhabitants of heauen , that he would be i●resome euen to God himself , the authour of al ioy , if he were capable of griefe .

§. II.

With good reason we detest that impiety of Caluin who melted sacred Chalices into prophane cuppes , and engraued on them impudent fables out of Ouids Metamorphosis . Thinkest thou ( my EDESIMVS ) it is a thing pleasing to God for a man wantonly to prophane his mouth ( through which the Blessed Sacrament the bread of Angels is so often receaued ) with fables , scurrile and venereous songs , and change the entry of his soule ( through which the diuine Eucharist doth passe ) into the stewes and brothel-house of diuels ? O most abhominable offence ! To make that tongue which was ordained for the seate of so heauenly a banquet , no better then an interpreter to Venus . For these things cometh the anger of God : and too late is it in flames to cry out : Ephes. 5.6 . Luc. 16.24 . vt refrigeret linguam meam , That hee may coole my tongue . Nor shal his tonge be so much tormented for that it tooke in too much meate in eating , as for vttering too many wordes in talking . For ( saith S. Gregory ) one of the principal faults that waiteth vpon wicked feasters is loquacity , and that for the most part not of the chastest .

Peter Damian , a man as holy as eloquent , aptly compareth a lasciuious tougue to a thrush , which is destroyed by the same thing wherwith it is nourished ; for of that which it eateth and voideth is bird-lime made , by which both this and other birds are taken : so for al the world doth the impudent pratler ; he voideth the bird-lime at his owne mouth wherewith the bird-catchers of hel lay fast hold of his soule . Thine owne mouth shal condemne thee , saith Iob , Iob. 15.6 . and thy lippes shal answer thee . Pliny affirmeth , Plin. lib. 15. c. 8. & l. 17. c. 24. that the oliue tree waxeth barron if a she goat once brouse vpon it , or so much as only licke it . Verily if such be the property of a stinking goat ; let a foule-mouth'd man be admitted to speake , he wil easily so corrupt the mindes of yong men , like so many yong oliue trees , that whatsoeuer il they haue once heard , they wil to their owne preiudice remember al the dayes of their life . That which is willingly heard is speedily entertained ; and although it be not mischieuous for the present , yet the seede● remaine in the mind , and a growing mischeefe alwaies pursueth the hearers thereof .

S. Bernardine , a gentleman of the country of Sienna , was so modest from his very childhood , that as often as he heard any such like vnseemely word , he would change his colour as if one had giuen him a blow on the face . Boyes of the same age such as kept him company , if at any time they had spoken obscenely when he was in sight , would say , peace , peace , Bernardine cometh . O I would to God we had many of these Bernardines in this our impure Age , that might sharply reprehend those that babble with such polluted mouths . But ( which is much to be marueled at ) t●is was a thing reprehensible euen amongst the idolaters themselues . Epictetus ; It is perillous ( saith he ) Enchir. c. 55. to proceed to impurity of speech . When therefore any such thing shal happen thou shouldest reproue him that casteth forth such kind of speech , or at the least with silence , or blushing , or some kind of frowning countenance , shew that such discourses are displeasing vnto thee . Nil dictu faedum visuque hac liminae tangat , Intra quae puer est , procul hinc procul indè puellae , Lenonum , & cantus pernoctantis parasiti . Iuuenal . sat. 14. vers. 44. Let no foule word or deed come nigh , The confines where yong boyes doe lye : Remoue from hence each girle that 's light , And shamelesse songs of parasite .

Plautus saith very truly : I thinke that man quite lost who hath lost his shame . Shal we therefore , ( O good IESV , thou that shalt come to iudge the world ) shal we be condemned before thy tribunal euen by idolaters themselues ? shal thine enemyes giue sentence against vs ? We perish , if we be not sensible of this perishing ; destruction is at hand if we walke not circumspect and cautelous in our wordes .

§. III.

EDESIMVS . You giue a rigid censure ( my PARTHENIVS ) against these pestiferous tongues , and it seemes to you a hainous offence to vtter wordes ful of iests and ribaldry . PARTHINIVS . Not to me only but to the Christian law also . As though no man could be merry but he must be lasciuious . Oftentimes whiles we affect iests and pleasant conuersation , we lay aside out modesty . But in Gods name let those things be pleasant to vs which are honest . I inculcate againe that edict of S. Paul , nay of God himself : 7. Tim. 1.17 . But prophane and vaine speeches auoid , for they doe much grow to impiery . Nor in this doth ribaldrie much differ from the cauils and fallacies of heretikes ; their speech creepeth like a canker . A canker or gangrene ( a horrible and eating disease ) feedeth upon liue flesh : euen so these wanton discourses , tales and songs spread abroad , and corrupt al modest chastity that comes nere them . Euil cogitations are an abhomination to our Lord , and pure speech most beautiful . He that speaketh vniust things cannot be bid , neither sh●… the chastising iudgment passe by him . Pro. 15.26 . Sap. 1.8 . E●cl. 24.20 . No word hideth itself from him : S●ri●… recounteth how Wallericus an ●n Abbot made his iourney in the winter season , and compelled by the sharpnesse of the cold went out of the way into the house of a certaine man , who as he thought was none of the prophanest . But heere a much sharper cold entertained this good man : for he found in that place not so much as one sparke of diuine loue . The Master of the house , and the Iudge of that place , began to breake forth not only into idle , but euen obscene discourses . Wallericus said : Surely my Masters , I suppose you remember that law of the Gospel , that for euery idle word men speake they shal render an account at the day of iudgment . But those shamelesse men laughed him to scorne that admonished them , spake more audaciously , & vttered things more foule and odious . Whereupon Wallericus replied : My desire was to warme my self heere and cherrish my poore afflicted body , but seeing your tongues pinch me more greeuously then any cold they driue me forth againe . Looke you to it how you purge your selues of this impure talke before the iudgement seate of Almighty God . But they answered , he might goe when he would , for none of them had sent for him . Another in scoffing manner said , none of vs wil teare your cloke with hanging on it , to force your stay ; goe get you hence , you haue free leaue . At this departure they followed him with taunts and reproches ▪ God deferred not the reuenge , but chastized with manifest punishment this their obscene wantonnesse of speech . The Master of the house was strucken blind , the other plagued with a loathsome disease in his priuy parts . These miserable wretches grew importunate and would willingly haue recalled him with submisse intreaties whom they draue away with their shamelesse and insolent tongues : But al in vaine , for the Iudge roted away presently with that foule putrefaction : the Master of the house liued longer , afflicted with a more lingring though not so loathsome punishment of blindnesse .

§. IIII.

Not without cause did Rodulphus Bishop of Eugubium a very holy man command his yonger brother Peter to be whip'd , Zachar. lippel●… 26. Iunij de S. Rodulph● . and for fourty dayes abstaine from wine , for that in familiar discourse he had vttered a lasciuious word . Elzearius earle of Arianum a most pious Lord set downe these lawes in his house . Idem . 27. Septemb. 1. Euery day to heare Masse . 2. To confesse themselues of their sinnes euery weeke . 3. Euery moneth to Communicate . 4. Either to liue chastly or depart his house . 5. Not to play at dice , or delight themselues in any manner of gaming . 6. To abstaine altogeather from othes dishonest wordes , and ribaldry .

O most excellent lawes , and worthy to be fastned at the gates of euery house , whereby both old and yong might learne to be wiser and to speake more warily . Let that man therefore who hath a care of his chastity ( that most noble & eminent vertue ) compose his mind & mouth forth-with to al manner of modesty . EDESIMVS . But how must we behaue ourselues at the table , at feasts , at meetings , and diuers great assemblyes , when these kind of abhominable wordes are frequently vttered ? PARTHENIVS . Doe you know what Ecclesiasticus perswadeth ? Eccles. 28.28 . Hedg thine eares with thornes , and heare not a wicked tongue . We must shut our eares against impure speeches , and that at the very first ; for they presume further when they haue once gained entrance and are admitted . They that willingly open their eares to lasciuious talke , are like chesnuts ( such I meane as are broken and cast into the fire ) which hauing al ready a rupture in their rine , discouer not themselues , neither by cracking , nor leaping out , which notwithstanding those doe which are sound and entire : Euen so they who haue lost that integrity of mind , whom the fire of lust hath already scorched , when they heare lasciuious speeches they make no noise , they reprehend it not , they hold their peace , they smile , and not so much as shew a discontented countenance : and so discouer by their wicked silence , how little displeasing these kind of speeches are vnto them . Yet farre worse are they , who not only willingly heare them that speake obscenely , but also applaud them , and adde something of their owne ; fastning thereby as it were a leacherous skirt to this garment . Diogenes obseruing two of his schollers conferring together as they went on the way asked one of them what discourse he had with the other . Which when he had declared , Diogenes commanded both of them should be beaten ; the one for speaking , the other for hearing . It was wel done : neither ought Christians to be ignorant heerof , that sometimes he that heareth offendeth as grieuously as he that speaketh : for that which may be said of the vice of detraction may very truely be said likewise of impure speech : That as the diuel danceth as much in the eare of him that heareth detraction as in the mouth of the detractour : so it is the same offence to vtter as to giue eare to lasciuious speeches .

O Clitomachus , o thou noble champion , where art thou , who wert wont to rise and leaue their company who cast forth wanton and amorous wordes . Plutarch . lib. 7. quaest. can. 7. Doe thou so in like manner . If any idle companion bolt forth like shamelesse speeches , strike him at least with a seuere contracted brow , or like Clitomachus withdraw thy self from his impure mouth , if thou wilt be free from this sinne of hearing : Let blushing the ensigne of modesty perpetually reside in thy countenance , which is the forerunner and certaine testimony of chastity . I heere present againe vnto you S. Paul : But now ( saith he ) Ad Col. ● . 8 . lay you also away anger , indignation , malice , blasphemy , and filthy talke out of your mouth . This he nameth last that he may imprint it most . It is a strange thing , we striue to keep in our cough when it is breaking forth , yet we violently hauke vp this loathsome spittle , and spout it into euery ones eares . As we ought in euery place to haue reguard to those al seeing iudging eyes of Almighty God ; so we ought stil to walke in feare of his like ceasorious eare . Let vs so speake , that our discourse if not for eloquence , at least for modesty may be safely heard and commended .

THE SEAVENTH ALLVREment to Incontinency : Euil Companions . CHAP. IX .

AS a looking-glasse though very cleare , may be dimmed by ones breath : So a man otherwise very good and chast , receaueth blemishes from the society of euil men . He that communicateth with the proud shal put on pride . Eccles. 13.13 . In some diseases of our body there is a great infection , but nothing more couragious then corrupt manners . These doe easily cleane vnto vs ; they are soone learned and transferred from one to another . Euil manners are a most ●nfectious murren : nor doth any one more efficaciously perswade , then he that teacheth vices by exemple . Very truely saith Seneca : An errour deliuered from hand to hand vrgeth and thrusteth vs headlong , and men easily perish by others examples : no man retaineth errour only to himself , but is cause and authour of other mens errours . This hath been an original mischiefe . No sooner had Eue sinned but she made her husband the companion of her transgression . This for the most part is the nature of al vitious persons ; not willing to be alone , they desire to perish with others for company . Haue but once to doe with a wicked person , and thou shalt quickly perceaue how smoothly he wil inuite thee to follow him . Moyses proclaymeth : N●m. 16.26 . Depart from the tabernacles of impious men , and touch not the things that belong vnto them left you be wrapped in their finnes . The same doth Isaias likewise promulgate : Isai. 3.11 . Depart , depart , goe out from thence , touch not a polluted thing ; goe out from the midst thereof .

That Aegyptian Sauiour Ioseph , did so much hate the society of wicked people that he would not suffer himself , euen when he was dead to continue amongst them . Therefore he bound by oath his heyres being Israelites , that if at any time they departed by transmigration out of Aegypt , they should carry with them the dead relikes of his body . This great Vice-roy of Aegypt would not somuch as haue his ashes contract any note of disgraceful familiarity with them . And as he allowed not the Aegyptian manners to be imitated , so he thought not so wel of their land , as to be buried therein : he iudged the company of euil persons by al meanes possible to he auoided Certaine it is , He that toucheth pitch shal be defiled therewith . Eccl. c. 13. vers. 1. One only yong man of a wicked life may corrupt many thousands : — Sicut grex totus magris Vnius scabie cadit , & porri me porci , Vuaque conspecta liuorem ducit ab vna . Iuuenal sat. 2. vers. 80. — As flocks , or heards of swine , One scabbed sheep , or taynted hog infects ; Or rotten grape , which on the next reflects .

It is the part of a good shepheard , presently to separate a diseased sheep from the rest ; lest his partiality to one poore sheep be the losse of the whole flock . It behoueth a cautelous man to auoid euery freind and fly al such companions , as may taint his manners with any blemish or spot : for such is the property of man ; when he that is good associates himself with the wicked , they shal not be improued by vertuous conuersation , but rather the vicious wil corrupt & contaminate the good . To be a good man amongst those that are euil , is to swimme against the streame ; which I confesse hapneth sometimes , but it is a thing no lesse seldome then difficult . Very truely saith that wise Roman : Seneca . l. 3 de ira . c. 8. Our manners are deriued from them with whom we conuerse , and as certaine diseases of the body are taken by touching , so the mind imparts it's vices vnto the next neighbour . A drunkard draweth them that liue with him to the loue of wine : a man that is valiant and hardy soone degenerates through the company of those that are wanton and effeminate : and couetousnesse to those that conuerse with her transferreth her poison . Dum spectant laesos oculi laeduntur & ipsi . Ouid. li. 2. art. The eyes grow sore that sore eyes doe behold .

Therefore , my EDESIMVS , it is better to haue the hatred then the company of euil men . There is no vitious man but either wil commend his vice vnto vs , make an impression of it in vs , or before we are aware infect vs therewith . There are some vices commended by example , others imprinted by speech , and very many by conuersation inserted in our harts . It is the safest course to beware of al those companions and freinds that are of a suspected life , and to breake with them as speedily as you can . He that continueth nere danger cannot long be safe ; and who loueth danger shal perish therin .

§. I.

Certaine little creatures ( as saith Phedeon ) are not perceaued when they bite , so weake are they and vnable to effect what they intended : the swelling only discouereth the malignity of their sting . The same for the most part hapneth to al men in their conuersation with wicked persons ; they find the mischiefe , but apprehend not how or when they were damnified . Therefore S. Paul seuerely forbidding vs , saith : Keepe not company with fornicatours . I write vnto you that you should not so much as take meate with these kind of people . Therefore you must be circumspect before hand with whom you eate or drinke before you eate or drinke any thing . Know you not ( saith he ) 1. Cor. 5.6 . that a little leauen corrupteth the whole batch . It hath been so in al Ages ; with him that is peruerse thou shalt be peruerted . Salomon in the person of a father wisely admonisheth vs : Prou. 1. vers. 10. 14. 15. 16. My sonne if sinners shal entice thee , condescend not vnto them : if they shal say come with vs &c. cast in thy lot with vs ; let there be but one purse to vs al : my sonne walk not with them , stay thy foote from their paths ; for their feete runne to euil . Conuersation of itself is as it were a bewitching oratour to instruct vs in vice , a sweet and a powerful preswader . The frequent aspect and mutual discourse hath the efficacy of a precept . Thou must of necessity either imitate or reprooue a dissolute companion . It is best for thee to auoid both , least thou become like him in impiety , or els be reputed an enemy to many . For thou shalt find great store of wicked men euery where . Conuerse therefore with them that wil make thee better then thou art ; admit them whom thou maist benefit , or be benefited by . The conuersation of men sutable to our humour is more grateful ; but more secure is that of old men and religious . S. Basil condemneth familiarity with women ; not because they are euil , but because their familiarity is dangerous . We must endeauour ( saith he ) Basil . in constit . men . c. 4. to auoid al communication with women . Remember alwayes , saith S. Hierome , Ad Nepo●ian . that a woman cast the first inhabitant of Paradise out of his possession . Vrcinus crieth out : Remoue the flax , for the fire is not yet extinguished . EDESIMVS . May I presume to intorrupt you ? This separation betwixt intimate freinds wil oftentimes be very difficult . PARTHENIVS . Admit it be , since it is necessary let it be done a Gods name . It is a grieuous remedy if for the sauing of thy life thou must suffer an arme or legge to be cut off ; yet thou wilt not deny but it is the precept of Christ : Matth. 18.8 . If thy hand or thy foot scandalize thee , cut it off & cast it from thee . What is more deare to man then the parts & members of his owne body ? notwithstanding oftentimes they must be cut off when they are incurable , lest the sound part with like contagion become infected & vlcerated : so likewise a freind ( my EDESIMVS ) a fellow , or companion , if hurtful vnto thee , must be cut off . What difficulty should we make heerin ? It is much better to renounce familiarity with our freind then with Christ , and rather make shipwrack of freindiship then our soule .

§. II.

O Peter Peter , O thou the Rock of the Church , against whom hel gates shal neuer preuaile ! notwithstanding thou wert shaken with one poore word spoken by a silly maid . Doubtlesse Peter so long as he was amongst good men was a steedfast and a solid Rocke ; yet once gone from them and consorted with the impious ; behold he is no longer a rocke , but a reed ouerthrowne with one word , with one silly question he is cast to the ground , with the voice of a woman is bereft of his manhood ; and though but euen now couragious , is turned toward , denieth to haue had any knowledge of him , for whom but a little before ●e fully resolued to dye a thousand deaths ; whose bloud but a few houre● before he had drunk , and whose body he had eaten ; denieth that euer he knew him whom himself not long before had defended with his sword ; denieth him whom that very night he had suffred to wash & wipe his feet , offering his hands and head to the same bath ; denieth that euer he knew him whom solemnly he had promised to accompany both to prison and to death . Alas this man the most louing & best knowne of al others , denies that euer he knew him , denying sweareth , and swearing detesteth . O Peter amongst the Apostles , thy Masters most couragious defendour , amongst the wicked a very coward and fugitiue from thy Master . Certainely one thing is the hal of Caiphas , another the supping place of the Messias ; one thing his discourse with the Apostles , another his communication with murderers . Amongst them Christ was acknowledged , denyed amongst these . Of so great moment is the society with good or bad man : that the mistresse of vertue , this of wickednesse and vice . Euen at this day that saying is most true ; with the elect we are the elect , and with the peruerse we are peruerted . Let vs fly and carefully auoyd men , that are of these naughty conditions . And namely let vs fly from those who fly from sermons in Churches , from exercise of learning in schooles : who neglect the reading of pious bookes and frequenting of Sacraments , who haunt tauernes , stewes , feastes and drinking matches , courting of women , dancing and reuelling , not without assured losse both of their studies and health . And that I may admonish thee in a word , fly most of al from him that is a louer of idlenes . An idle person hath no regard either to reading bookes of piety , holy sermons , or frequenting of Churches . Insteed of his bookes , he plies the cardes , insteed of sermons , wine-tauernes ; insteed of Churches , dancing schooles : and that he may the sweetlier beguile his time , one while by sleepe he shutteth forth sunne-shine and snorts at noone dayes , another while friskes vp and downe fetching short caprichious walkes , sometimes he chats and prattles with yong wenches , and in a word doth al things that he may doe nothing . Hic niger est hunc tu Romane caueto , O Roman of this hel-black child beware .

There is no man idle who is not also vicious . Let vs quitte ourselues and auoid the company of such a person , no otherwise then we would fly from a neighbouring plague .

§. III.

And if we respect both our good name and reputation , let vs conceaue a great auersion from these infamous campanions , vnlesse we are contented to be reckoned more vile & contemptible then they . It is now a general receaued opinion , that we take a resemblance of life from them with whom we haue a desire to conuerse . Nor are men deceaued in this opinion ; they haue the testimony of Salomon : Pro. 13.20 . He that walketh with the wise shal be wise ; a freind of fooles shal be made like them . And as wine mingled with water changeth its colour , although it loseth not al the vertue of wine : so whosoeuer admitteth companions of such an ouerwatred honesty loseth the colour of his reputation and honour . S. Hierome saith : Ad Nepo●ian . consort thy self with companions by whose fameliarity thou mayest not be defamed : Let them be adorned with garments , as with manners ; their haire not crisped with curling-irons , but promising modesty in their out ward habit . Euery one shal be reputed such as the party with whom he conuerseth . You know birds of a feather fly stil together . Would you haue a scantling of a man ? doe but obserue with whom he is most intimate . Freindship either findeth or maketh men like . Therefore let him that is vertuous and honest loue & seeke the freindship of them that are sutable in piety . He that hath no regard to his fame , & becometh without difference a freind to al , shal shortly haue many , but none of the most commendable titles .

S. Augustine growing and old man complaineth of his youth . I went headlong , ( said he ) S. Aug. lib. 2. Confess . c. 3. 9. & 10. with so great blindnesse , that amongst those of mine owne age ( in regard I heard them boasting of their villanyes , and glorying so much the more , as they were more dissolute ) I was ashamed to be reputed too honest . We tooke , a pleasure in doing euil for praise itself , and not only for loue of the fact . What is worthy of dispraise if vice be not ? I to the intent I might not be dispraised , became more vitious . I fained to haue done that which I neuer did , lest I might seeme too abiect by being too innocent ; and lest I should be accounted so much the baser as I seemed chaster . Behold with what companions I traced through the streats of Babilon , and wallowed in mudde as if it had been cinnamon and pretious ointments . O most vnfreindly freindship ! EDESIMVS . They are not so much to be feared ; for if I be not deceaued there are but sew of so professed impiety that at the first sight wil s●eme to be branded with licentious ●normity . PARTHENIVS . Howsoeuer it he , there are not few of them , who couer a wolfe with a sheep-skin , & the more smoothly they insinuate themselues into the familiarity of some men at the first , the more perniciously afterward they incite them to the worst kind of liberty . To these doth aptly agree this saying : One man is a wolfe to another . Let vs fly ( EDESIMVS ) let vs fly from these flattering wolues : disgraceful , and for the most part too late is that song : Il company hath vndone me . But ( say you ) we shal be laughed at , as vnciuil and clownish . Let them deride vs , so they hurt vs not . Let our chastity and integrity be more deare , then their taunts displeasing vnto vs , choosing rather to be the obiect of their laughter , then the subiect of their teares . He that would auoid mealing himself and whiting his black garments , doth he not forbeare going into a mil ? He that is afraid of griming his face , doth he not auoid furnaces and smithes forges ? The same must we likewise obserue ; and the rather , for that vi●… by infection sooner creepeth from one to another .

Appollo●…ius Thyaneis is said wisely to haue petitioned the Gods , that he might know the good and shun the euil . Alex. ab Alex. l. 4. c. 7. An excellent prayer . Let vs pray for the same , but to the true God : to know and imitate the good , and to hate and eschew the euil .

THE FIRST EFFECTS OF incontinency : It weakneth the body , & emptieth the purse . CHAP. X.

I haue finished ( my EDESIMVS ) those two first verses , which containe the allurements to incontinency : Otia , mensa , libri , vaga lumina , verba , sodales , Haec tolle , hanc minne , hos muta , haec claude , haec fuge , vita hos. Meats , wandring eyes , wordes , mates , bookes , slouth and ease : Abate , close , silence , shun , change , fly from these .

Thus I haue according to your request explicated the Aenigmaes or riddles of these verses . And if I must become your Aenigmatist , I wil also explane the other verses : Corpus , opes , animam , ingenium , famam , virtutes , Debilitat , perdit , necat , impedit , inficit , aufert . To wit incontinency , which Doth kil , consume , dul , wast , taint and defame , Soule , body , wit and wealth , vertue , good name .

Doe you command me to goe forward ? EDESIMVS . I pray thee ( my PARTHENIVS ) omit al ceremonies . And if thou please to giue me leaue I command ; if that be disliked , I intreat and beseech thee . And this be assured , thou art neither irksome nor tedious vnto me : I hang wholy on the discourse of thy mouth , and le● it be no trouble that thou hast but one auditour ; we are a theater ample enough for one another . PARTHENIVS . Let vs then continue our speech til noone ; and then hauing taken our fil of wordes , let vs goe to dinner .

The first wordes of the verses are these ? Corpus debilitat . —

This poison of concupiscence doth not only affaile the mind , but also weakneth and corrupteth the body it self , depriuing it both of strength & health . Heere I must moderate my discourse ; for that this belongeth to the art of Phisitians , and therefore ought to be confirmed by their testimonyes . I wil only produce one witnesse which may speake for a thousand , and shew how great an enemy the vse of venery is to mans health . Hyppolitus Guari●o●…us a man euen for his writings very famous amongst Phisitians , in the yeare of Christ . 1610. published a booke , wherein be deploreth the manifold destruction of mankind , partly in their liues , partly in their manners . This authour in his fifth booke before the sixt chapter prefixeth this title : A natural demonstration and confirmation , that nothing 〈◊〉 more pestilent then Venery , for the corruption of mans strength , deflowring his youth , and shortning his life . Before the 62. chapter of the same booke , he hath this inscription : The famous and illustrious testimonies of the principal Naturalists and Phisitians , that there is not a greater mischiefe in the world then Venery to cause an vnseasonable & suddaine death . Of the 63. Chapter in the same fifth booke , this is the title : That continency and chastity is not only the best and most excellent remedy to preserue long health and life , but also nobler , more agreable and worthyer of humane reason , then either the vnlawful vse of Venery , or lawful marriage . Dost thou heare ( my EDESIMVS ) what testimony this remakeable and prime Phisitian hath in times past giuen in the behalfe of a single life , against venereous dishonesty , euen in the titles only of the Chapters before rehearsed ? The waight of his reasons and arguments I omit .

§. I.

Vnto this man I adioyne S. Chrysostome as a witnesse ; these are his wordes : Tom. 5. Hom. Quod ●e●o laeditur . &c. They that lead their lines in pleasures & luxury , carry about with them infirme & wasted bodyes replenished with infinite infirmityes , they lead their liues euermore amongst phisitians , and medicines ; and their very se●…es are dul , heauy , stupid , and as it were already buryed aliue . A pregnant witnesse for the matter we treat of at this present . And contrariwise out of this most cleare fountaine of Chastity , proceed not only the inablements of the mind , but also a life more healthful , an old age not hastned , a flourishing , comely & vigorous body . So that worthily may continency glory in this manner : Eccl. 24.23 . & 25. My flowers are fruit of honour and honesty ; in me is al grace of life . I aske of thee ( my EDESIMVS ) what thou thinkest of so many Anchoretes , who diuers yeares prolonged their liues with such spare diet ? did they not chiefly attaine to this length of life by chastity ?

Si●eon Stilites , that miracle of the world who stood vpon his feete both day and night , through continual fastings arriued to the hundreth & ninth yeare of his age ; but know this he neuer had a wife . That great Anthony , to whem the world seru'd as a booke , liued an hundred and fiue yeares : but neuer knew what belonged to a wife . S. Paul the fi●st Eremite liu'd an hundred & thirteene yeares : but alwayes remained a virgin . S. Hillarion , a poore Monke , one who neuer vsed to take any repast but after sun-set , of the age of 84. neuer had any wife . Panuplnus , who for many yeares togeather liued only vpon bread , arriued to the age of foure score &c ten yeares , neuer acquainted with wedlocke . Macarius exceeded the ninetieth yeare of his age , continuing in perpetual fasts , & neuer knew what marriage was . Arsenius the master of Arcadius & Honorius liued to be sixe score yeares of age ; and none euer sung his Epithalamium . Romuald by nation an Italian arriued to this age , a man very austere both in his food and clothing ; alwayes honoured virginity , & preferred the candour of his mind farre before the inticements of mariage . Franciscus de Paula refreshed himself once a day with bread & water , but not before sun-set : notwithstanding he exceeded the ninetieth yeare of his age , & with entire chastity flourished . Hieronymus Stridonensis drew forth his laborious old age exhausted with hunger euen til the eightieth yeare of his age , & was no lesse entire in keeping than copious in praising of chastity . Beda liued a virgin in religion from the seauenth yeare of his age , til he was foure score and twelue , altogeather ignorant of mariage . Remigius continued Bishop of Rhemes seauenty and foure yeares ( a very rare thing , & I cannot tel whether the like euer hapned to any other ) whereupon he was called Iubilaeus : as being of the age of minety six compleate , when he died , and neuer touched marriage bed al the dayes of his life . Martinus Tu●…ensis liued foure-score and sixe yeares . Vd●…ricus Bishop of Padua an hundred and fiue , Epiphanius an hundred and fifteene . These most holy men vsed often fasts , and obserued perpetual virginity .

It were too long to name innumerable others whom chastity , temperance , and moderation of those things which vse to stirre vp mens appetites , haue preserued and brought to a long and flourishing old age . You shal find euen at this day very many who with good reason ascribe their venerable old age , partly to abstinence , and partly to chastity . Enter into Monasteryes and religious houses ; you shal find very many who haue endured sixty , seauenty , eighty , yea euen ninety winters , hauing their liues so much the more lengthened as they were eminent in chastity . Not many yeares since I went to see a certaine Aunt of mine , a religious woman in a poore monastery and falling into talke with her I asked how many yeares she had now serued God in that place ? She answered fourty . I was astonished there at : and after when I had seriously beheld her I could not by sight haue taken her to haue been more then a virgin of twenty yeares of age . Therefore said I , be mindful to render humble thankes to God ; for out of Religion you would neither haue been so vigorous , nor wel coloured ; but would either haue been dead ere this , or at the next doore to it . This is likewise the reward of continency , that it maketh those long liu'd who preserue integrity of body . And tel me ( my EDESIMVS ) what man is there though of iron or brasse , who shackled in the fetters of wedlock , 〈◊〉 liue so sound and healthy , amongst the daily discomforts of so many cares , griefes , vexations and misfortunes , as he th●… takes no further care but only to serue and please Almighty God . Those that are married must cloa●h so many bodies food so many bellies , cure so many diseases , deplore so many calamities , bewaile so many funerals , dye as it were so many deaths as they lose either children or grand-children . But let vs omit this losse of life and health in wedlocke : how many both yong and middle-ag'd men goe to wrack both in health and life by this one accursed gulfe of Venery ? Tel me from whence doth the poxe and french disease , and other innumerable infirmityes rush vpon men , as it were out of ambuschadoes , but from this one denne and lurking place of lust .

§. II.

It is not requisite for me to adde much concerning riches , which a licentious and libidinous life wastes no otherwise then their strength . It is very true as the verse faith that incontinency wastes mens riches . It is most apparent that impure loue maruelously euacuateth the purse . Chast loue is without any charge ; it passeth gratis betweene two or more reciprocally : foule and venereous loue is as ready to offer violence to a mans gold as his mind . Heerupon cometh the old saying : Either giue or loue not . Ah! how many miserable louers haue there been , who afterwards paid for that in pouerty , which they tooke vp in Venery . That prodigal child in the Ghospel , how pleasantly and easily did he spend al his patrimony , among men of deboyshed life ? He had his swinge , al was lauished , al wasted , not by shipwrack , not by sicknes , nor by any finister chance , but vinend● luxurios● , by liuing luxuriously . The deuouring gulfe Charybdis hath not swallowed vp so many ships , nor the Athenian Baratrhum engrossed so many quilty persons , as such wanton louers haue consumed crownes in this kind of riot . So that poore yong man became the guest of hogges in conclusion , when he ceased to be a rambler amongst harlots . That which I adde now , is a prodigy . There was in ancient time a yong man whose name was Mundus . ( a name much vnfitting to his disposition ) Mundus in latine signifieth cleane . who sollicited to dishonesty Paulme a chast matron ; and that he might by gold ransacke her chastity , he promised her two hundred thousand drachmes , to haue her at his pleasure . God God! what a monstrous thing is this golden wantonnesse ? Haue you not heard what Demost●…s did prudently answer to Lais requiring for one nights lodging ten thousand drachmes : Tanti panitere non 〈◊〉 , I wil not buy repentance ●t so deare a rate . O most renouned oratour how true was this saying of thine , that the inseparable companion of dishonest pleasure is Repentance . Who euer did Venus but one houres or moments seruice that repented him not , and grew ashamed of this impure peace of drudgery . EDESIMVS . You speake oracles ( my PARTHENIVS ) and it was euen knowne to those ancient men , that where hony is there is gal ; and that after pleasure followeth paine , PARTHENIVS . And as the fable saith ; pleasure and griefe in times past falling a● strife , Iupiter sate as Iudge . The one seemed not to giue place to the other in any thing . Vnto whom Iupiter spake in this manner : Very wel my Masters ; I wil make this agreement between you ; that you shal neuer hereafter be diuided from one another . And so he k●it them togeather tha● were at variance with an adamantine knot , neuer to be vntyed : since which time they goe yoked like fugitiue seruants , and haue neuer been separated . Maruelous elegantly doth that Bishop of Millane S. Ambrose depaint the Lady Pleasure , speaking in this manner : He is the chiefest man in my fauour , who is the wickedest of al others ; he is mine who is none of his owne , he that is worst to himself is most acceptable to me . There is in my hand the golden Babylonian Chalice that mebriateth the whole world , A Nations haue drunke of my cup. And that Bishop of Hippo S. Augustine speaketh very truly . O pleasure ( saith he ) how easy entertainement dost thou find when thou perswadest vs : but how bitter is the conclusion when thou destroyest vs ? Whilst thou perswadest thou annointest vs ; after thou hast perswaded thou stingest vs to death . We haue therefore now two goodly rewards of lust : a feeble body , a poore , empty , and exhausted purse .

THE OTHER EFFECTS OF incontinency : It killeth our soule and impaires our iudgment . CHAP. XI .

NOr are these the only or greatest mischiefes of venery . It is but a poore ambition to draine a mans strength or health from his body , or money out of his purse . It triumphes in farre nobler spoiles , and richer tropheis . It ouerthrowes and killes the soules of the impure . This it hath common with other vices , to make the soules lyable to eternal death . But yet it is by this more speedily then by any other , and more easily done . For heere only by one impure thought , and sensual lingring delight ( as our Diuines cal it ) we are made obnoxious to eternal flames . Although the sinne be not committed , although we haue not so much as a wil to commit the act , notwithstanding that man damneth himself eternally who with knowledge & willingnes taketh a permanent & lingring delight in one only impure thought . You may trust S. Augustine for this , plainely pronouncing the same : The whole man ( saith he ) Lib. 12. de Trin. c. 12. 2. Sen● . d. 24. shal be damned , vnlesse the sinnes committed only in thought , without wil of putting them in execution ( but yet with a wil to delight the mind with such cogitations ) be remitted by the soueraigne grace of our Mediatour . Wel might that most chast S. Bernard cry out Theeues , Theeues , when he saw a yong woman laying wicked snares to intangle him . Verily each venereous lust is a theefe , and after the manner of theeues layes hold of vs to kil vs . It faineth a kisse with Ioab , that it may thrust it's fauchion into Amasa whom it saluteth . And Seneca admonisheth vs , saying : Ep. ●1 . sen● . Principally roote out al pleasures , and be at vtter defiance with them , no otherwise then you would be with theeues . They embrace vs to the end they may strangle vs . Ah! how many haue perished by this one only plague . And which is much to be bewailed , euen the strongest , the wisest , & which thou maist maruel at , euen the holyest , Sampsons , Salomons , Dauids , haue fallen by this one only veapon . And how shal we be able to stand , who are neither stronger then Sampson , wiser then Salomon , nor holier then Dauid ; especially sith for the most part we are so set vpon pleasures , so in loue with our owne dangers , that with great importunity we rush headlong into them .

I remember , and as often as I remember I tremble at that which I heard of my Master , that , put case a hundred yong men be adiudged to hel fire , of those hundred it is probable nynety nine are damned for this sinne whereof we speake , to wit , that of the flesh : and the hundredth man perhaps for some other grieuous offence . EDESIMVS . I easily belieue this coniecture . PARTHENIVS . Verily so doe I : There is already pronounced an immutable sentence against impure persons : Ad Ephes. c. 5. vers. 5. for know this , no fornicatour , vncleane , or couetous person ( which is the seruice of ●dol● ) hath inheritance in the Kingdome of Christ and God .

§ I.

It is likewise most certaine that the memory and wit is blasted , and fouly corrupted by this most abominable pestilence . And so Aristotle that Oracle of philosophers saith , Lib. ● . Rhet. c. 24. that venery is the ringleader to madnesse . Let vs I beseech you peruse the schooles and colledges : shew me heere but one youth or yong man , giuen both to venery & study , that is both ingenious , learned , and withal vnchast & dishonest . This man would seeme a monster to me , and like a white crow . Not without mysterie are the Muses fained by the Poets to be virgins . Il doth lust and learning dwel togeather . The Cornical Poets saying of such Kind of persons is most true : Neque in s , neque bonum , aut aequum sciunt , Melius , peius , profit , obsit ; nihil vident , Nisi quod libido fuggerit . Terent. H●… . Act. 4. scen. 1. Nor law , nor good , nor right they know , Nor better , worse , nor weale , nor woe , Only what lust suggests they see .

And my Claudian the very darling of the Poetes is of the same mind : Luxuries praedulce malum , quae dedita semper Corporis arbitrijs , hebetat caligine sensus . Too sweete a mischiefe brutish lust we find , Which soothes the body , & corrupts the mind .

And if you please let vs goe to the libraries , and make a diligent search , who haue written most bookes , they that were single men and chast , or they that were bound in marriage . Admit he would , how can he that is neuer so little singed with the flames of Venus haue that tranquillity and serenity of mind , which is requisite for him that tradeth in bookes ? What sound sense or learned opinion ( with your leaue ) can you digge out of such an Aiax ? You wil hardly keepe the gumme of the balme tree in an vncleane and sordid vessel . And it is the Oracle of holy Scripture : Sap. c. 1. vers. 4. Wisdome wil not enter into a malitious soule , nor dwel in a body subiect to sinnes . In a muddy and troubled water nothing can cleerly and perspicuously be seene .

THE THIRD EFFECT OF incontinency : It tainteth the fame and extirpateth al vertues . CHAP. XII .

WE draw towards the end of the two verses formerly propounded , and in like manner of our fore-noones discourse . Incontinency inuadeth our fame & vertues : that she tainteth , these she extirpateth . With good cause may I heere vse the wordes of S. Hierom : O Luxury , o thou infernal fire ; whose fuel is gluttony , whose flame pride , whose sparkes lewd speeches , whose smoke infamy , whose ashes vncleannesse , whose end damnation and hel . The losse of our fame ( the thing itself speaking ) I need not long to discourse of . Assuredly no vice makes vs more blush then this . By good right ought it to be ful of shame & ignominy that hath so much madnesse & turpitude . Nor am I hard to belieue that many men are perfidiously strucken dumbe at that time when this should be discouered in confession ; and that the Sacrament of Pennance is not oftner violated by any thing , then by concealing this obscene sinne . O vgly sinne , which not only inflictest , as other doe , a deadly wound vpon the sinner , but also excludest the medicine , and only endeauourest that he , who hath commited thee , may neuer be freed from thee . Neither is it sufficient for thee to haue debilitated our body , purloined our money , broken our wit , dull'd our memory , killed our soule ; but thou layest violent hands on our fame , and makest cruel hauocke of the treasure of our reputation and honesty . Nor is this to be marueled at in the enemy of al vertues , and the friend of al vices . EDESIMVES . But as yet ( my PARTHENIVS ) thou hast not fully proued thy last assertion . The vertues haue euery one their peculiar enemy : and in like manner the vices their proper aduersary . PARTHENIVS . But I ( my EDESIMVS ) would haue thee make no difficulty of this . I wil not retract that which I haue said , but with much ease make it appeare plainely vnto thee . Lust so transformeth a man , that he remaineth nothing lesse then a man ; but is a very beast , hauing fowly cast-off humane nature . Giue me but one yong man that is a louer of that filthinesse , and see if thou canst find in him so much as one solid vertue . Where lust domineereth , vertues are exiled . Horace in times past speaking of a yong men who had gotten the bridle in his teeth , said he was : Cereus in vitium flecti , ●amitoribus asper . Like wax to vice , 'gainst counsel sharp and sterne .

This is most truly said of a man that is polluted with sordid obscenities : he is as pliant as was not to one vice only , but to al in general . First I thinke you wil not deny it , if I say they are subiect to pride , who desire to become acceptable to lasciuious eyes , and make themselues spruce , neate and beautiful , meerly by painting and slicking ; which they chiefly doe to please and content others . But perhaps such men as these see me not to be couetous . Let them also not be prodigal : but that they alwaies wil be , which is also no lesse vicious and dishonest . Yea , which thou mayst very wel say is a monstrous thing , they are often both couetous and prodigal . From some they couetously extort money to spend it prodigally vpon others . They robbe their parents to bestow it vpon their harlots . No man is ignorant that venereous loue is ful of enuy . Would you haue me reharse those old catastrophes ? The miseries & destrustion of Troy ? Yea the ouerthrow of diuers cittyes & Kingdomes besides , sufficiently declares it . I need not speake much of Gluttony . It is apparent that lust is neuer without gluttony . And you shal neuer see more familiar friends , then concupiscence and idlenesse , slouth and venery . I conclude with Tully , who in the person of Cato Maior recounteth the wordes of Architas Tarentinus in this manner : That there is no greater capital plague giuen vnto men by nature then the pleasure of the body . And not long after he addeth : In the Kingdome of pleasure vertue hath no residence . Wherefore nothing is so detestable and so pestiferous as pleasure : for when it is prolixe and durable , it extinguisheth al the light of the soule . But thou wilt giue more credit to Salomon then to Cicero , or rather to Salomons God himself . So soone as lust triumphed ouer this man , idolatry ( the mother o● al vices ) did fouly subject him to her yoke . What vertue remained in Herod , after he was subdued by the wantonnesse of Herodias ; whose incest the head of the most innocent S. Iohn Baptist , being cut off , not with teares , but with gushing streames of bloud , did deplore . O Luxury ! o thou the gulfe that dost gluttonously deuoure , and gormandize vpon al the powers of the foule and body , yea vpon vertue it self . EDESIMVS . You perswade me ( my PARTHENIVS ) and draw me , whether I wil or no , to be of your opinion .

§. I.

PARTHENIVS . My EDESIMVS , I surmise what you would haue ; you expect an Epilogue , and that I should make an end of this my discourse . I beleeue your teeth water after your dinner . And no maruel , for it is iust twelue by the sun-dial ; and the clock of my stomach telleth me it is high noone . But I pray you let both of vs exercise our memory and patience before we sit downe to the table , by making a summe and catalogue of what we haue spoken of that most wonderful victory of Nicetas . Vnlesse my memory faile me , we haue obserued this order .

The principal subiect whereof we treated , was Nicetas , that true conquerour ; whom we can neuer sufficiently extol . Whatsoeuer enticements , whatsoeuer art , or fraud , what engines soeuer Incontinency had in store , or concupiscence could i●uent , were imployed to surprize our Nicetas . Wanton Cupid attempted al , chast Nicetas ouercame al. He discouered al their deceits , arts , subtile plots and stratagemes , he withstood their open violence , and finally defeated al their crafts , ambushes and combinations . By a rare & incomparable proiect , by singular and admirable fortitude , he vanquished his enemyes . Whilst we ful of admiration congratulated this victory of his , our discourse sweetly inuited vs to treat of the A●…ory of Incontinencie . Heere we found weapons of two kinds ; her Allurements and Effects : by those she oppugneth , by these she killeth . The first weapon wherewith ▪ Incontinency : inuades vs , is Idlenesse , a feareful engine , enemy to al good actions . Her other wapon , dipped in oyle that it may the more easily penetrate , is Gluttony . Concerning this that saying of S. Ambrose is wel knownes Saturity ouerthroweth chastity . Serm. 40. Questionlesse Gluttony killeth more the● the sword , ● nourisher of many mischiefes : The third and fourth weapon of Inconiency is Bookes and lasciuious Pictures : it is a thing very rare to touch them & not to be wounded . The fift is Liberty of Eyes . I thinke I haue sufficiently demonstrated , how much venom we sacke into o●r ●oules through our Eyes . Happy is he who being master ouer them suffers not himself to be seduced . The sixt speedy prouocation to Incontinency : is lasciuious Wordes . This mischiefe is manifold , both in respect of the hearers and speakers . The seauenth huge massy weapon of Incontinency is Wicked company . In ●…yng from this time● bush , no man can be too ca●… loue , ●or too wel guarded . By i● examples and familiarity of others , 〈◊〉 men peri●h● who of themselues knew not that precipice of ineuitable perdition .

§. II.

With al these weapons did concupiscence oppugne Nicetas . The first encounter in this battle began with ease and idlenesse in the Garden , when this valorous yong man was brought to that soft bed that he might there sweetly repose at mid-day ; where the garden had displayed variety of pleasures , and amongst the rest a table ready furnished with a delicious banquet . No sooner was the yong man throwne vpon his backe , and tenderly bound on the bed , but that the smooth-fac'd wanton harlot ( farre more pestilent and pernicious then either bookes or pictures ) impudently presented her self to his most chast eyes . In this dangerous plight either to heare or see , to touch or ●e touched , was a thing extreamly perilous . To delude his eyes , her beauty , to prouoke his mind , her flattering wordes were very powerful and plausible . What danger , I pray , could be greater then this , where a man al alone is constrained to be in company of a woman ? Notwithstanding al these allurements to incontinency , Nicetas victoriously triumpheth : although bound on a most delicate bed , he was not idle , but stood at vtter defiance resisting those enchanting pleasures ; not curious in beholding a woman more painted then pictures , but blind to al enticements of his eyes , and deafe against the sugared charmes of her wordes , shewing himself against the venereous assault a valiant , inuincible and victorious aduersary . As those encounters of incontinency wherwith she is wont to oppugne vs , were defeated ; so likewise were the other wherewith she is wont to kil vs . Doest thou remember ( my EDESIMVS ) how many Effects we set downe of Incontinency ? These are her armes wherewith she killes those whom she vanquisheth . The first Effect of Incontinency is to exhaust and weaken a mans body ; the other to draine his purse ; the third to destroy his soule ; the fourth to stupify & dul his wit ; the fifth to taint his fame : and lastly the sixt , to extirpate al vertues . I haue handled these , though briefly and somewhat out of order , yet as the verses suggested .

Now our dinner stayeth for vs vpon the table ; come along with me , you shal this day be my guest ; but not shot free . I wil propound vnto you three questions which wil not be much vnseasonable for table discourse , nor the subiect we haue spoken of . The first shal be . Why bees , those vnmarried creatures , and ( as a man may tearme them virgin-birds ▪ are called the hand-maides of Ceres ? what the the flowers are which they abstaine from ? what kind of men they sting not ? and what flower they most of al delight in ? It is not impertinent to know also what is virgin-hony , what virgin-paper , and thirdly what virgin parchment ? EDESIMVS . Is this but one question ? PARTHENIVS . But one composed of many parts . The other question : What herbe is good both for eyesight and chastity ? and what birdes are most chast as wel liuing as dead ; or which are chast both of their owne nature , and for our eating ? Besides , what should be the reason that religious men for the most part daily feed on lettices and barley . EDESIMVS . I see you come vpon me with a thousand questions : PARTHENIVS . Doubt not , we wil find answers for them al. The last question is what things are most pretious , and what not to be repaired ? You wil preuent me and name virginity . Let vs goe vnlesse you be a Camelion , and liue by aire . Of the rest we wil speake when we haue dined .

A PETITION TO THE Virgin-Mother .

O Holy Marie , Mother of God and mercie , Mirrour of puritie , Pattern of sanctitie , Model of innocencie , Example of perfection ; obtaine for me the vertue of Chastitie and angelical purity , o my deare Aduocate : obtaine it for me of our Sauiour , thy Sonne IESVS , I beseech thee through thy IMMACVLATE CONCEPTION . Alas ! most Chast Virgin , shal I alwayes liue in the slauerie of this impure flesh of mine ? And shal I euer be vexed with these vnchast cogitations , which so afflict my vnwilling soul ? Who wil deliuer me from the body of this death , this vncleane body ? Thou , o Potent Virgin , canst deliuer me from al impurity . Deliuer me o Virgin-Mother ; that my hart replenished with vnspotted affections may neuer be refractorie to the loue of IESVS ; but only thirst after him , the fountaine of al perfection , goodnes , beauty , sweetnes , sanctity , purity . O that my hart were once wounded with this chast loue of thy Sonne IESVS , o most Pure Virgin ; that then I might truly and ioyfully sing Sat est , IESV , vulnerasti , Sat est , totum penetrasti Sagittis ardentibus . Procul , procul hinc libido Nam Caelestis hic Cupido , Vincit ignes ignibus .

THE SECOND BOOKE .

THAT S. BENEDICT MAY be called the brother of NICETAS , famous for the like illustrious act . CHAP. I.

PARTHENIVS . Pliny recounteth Lib. 23. Nat. hist. c. 8. that in the cabinet of Mithridates , that great King subdued , Cn. Pompeius found in a peculiar note vnder his owne hand , the receit of an antidote , the ingredients whereof were two dryed nuts , as many figges , twenty leaues of Rue braied together with a graine of sak : and that whosoeuer tooke it in the morning fasting should be preserued that day from poison . In the fore-noone we made a collection of seueral poysons : shal we no● my EDESIMVS ) seeke for the anti●ote ? EDESIMVS . Your intreaty is nee●… . I haue already satisfyed my self with your good cheere , but not yet with your discourse . Weaue out the web ( my PARTHENIVS ) you haue beg●n . You haue brought me acquainted with the poison ; I would also learned the Antidote . Be my Mithridates . The same authour relateth how the familyes of the Marsi , Ophiogenes , and Psilli , were a terrour to serpents , and that they cured those that were stung by them , euen with their medicinable touching or sucking . Incontinency is a serpent fraught with venom ; and who is there whom she hath not wounded with her venomous sting ? PARTHENIVS Shew thy self one of that family , and with thy healing-touch help those that either are or shal be stung therewith . PARTHENIVS . You insinuate so wel that you compel me . Let vs therefore goe forward in the discourse we began , and now once againe congratulate with Nicetas , in whose behalfe there are none but wil with clapping handes say : Nicetas hath gotten the victorie ; let him exult . Let Nicetas , triumph . What Seneca of his Mutius , I may more truely affirme of our Nicetas : he accomplished a warre without either armes or legges ; & with his tongue bitten off discomfited & put to flight the whole army of Venus . EDESIMVS . He ouercame after an excellent manner , and surpasseth the highest pitch of our praises : and in a word is vnimitable . For who dares wish such a warfare , though he might be paralell'd with him in crowne & victorious trophies ? There is nothing more dangerous then to encounter in that manner , and yet on the other side nothing more glorious , then to obtaine the like victory . I thinke Nicetas hath not his equal heerin ; his exploit was matchlesse and incomparable .

PARTHENIVS . But he may haue an equal ; others may be compared vnto him : this maketh his praise the greater , that his fight was in such manner , that he also animated others to sight , & taught them by his example how to behaue themselues in such like martial affaires . S. Benedict , the great Patriarch of that most holy family , next to Nicetas , encountred with good successe . He had no visible enemy that opposed him . He ouercame himselfe , and visibly triumphed ouer an inuisible Cupid . Wil you haue a briefe narration of this battaile likewise ? EDESIMVS . Should you not condescend to this willingly , I would endeauour in a freindly manner to constraine you . Goe forward ; the more prolixe you are , the more attentiuely wil I listen . PARTHENIVS . S. Benedict's combate was not without bloud-shed , and in some respect he almost outstripped Nicetas : for he did not only embrew his mouth , but his whole body with bloud , couragiously rowling himselfe amongst pricking thornes . And I pray thee giue me leaue ( my EDESIMVS ) to dwel somwhat longer vpon the description of this battaile of S. Benedict .

§. I.

But before I proceed any further , I thinke good to satisfye a question which some may propound . What ? ( wil they say ) doth so impure a beast insult ouer a man so pure & free from al wickednesse , and of so vpright a life ? Was lasciuious Cupid so bold to prouoke S. Benedict likewise ? This seemeth not consonant to his sublime and singular sanctity . I answer . It rather confirmes and warrants his transcendent vertue , which neuer would haue been so great , had it not been tried by temptations . Maruel not ( my good EDESIMVS ) and if you are ignorant , learne thus much euen of this ancient writer . Those ( saith Seneca ) Lib. de Prouidentia . whom God approues and loues , he hardneth correcteth and exerciseth : he makes no darling of a good man : but tries , mouldes and shapes him for himself . Why doe you maruel ? Good men are strucken that they may be corroborated the more . There is no wel rooted tree , but that which the wind often shaketh , that it may take deeper root , and be consolidated by such tempestuous conuulsions . What vertue is there but wil decay if it be not opposed ? Contrarywise prouoked & stirred vp with iniuryes , it gathereth forces , & becometh more vigorous : it is strengthned by inuasions , & fortifyed by being fiercely assaulted , reputing afflictions but exercises & necessary trials . Such a man was S. Benedict , who was not to be dandled nor cockered , being elected Captaine General in so important a warfare . Moreouer , what power haue we to prohibit these intestine rebellions and insurrections of the flesh ? No more certainely then Menelaus had to defend himselfe from that shaft of Pandarus , who by stealth shot at him , lurking couertly amongst his fellowes . And so long as the soule and body are vnited with a certaine kind of harmonious discord ; so long as the fleshly lump , that seekes to be pampered , with delicious viandes ( as Possidonius saith ) is ioyned with the spiritual substance , they alwaies are in competition for principality the one with the other . Both partyes ambitiously striue for a Kingdome , and that most , which hath least right or title vnto it . Earth endeauoureth to exalt itself aboue fire ; the terrene part aboue the celestial . Hereupon arise those contentions and turmoiles between these Leaders and Captaines Reason & Opinion . The one fights for the soule in the soule ; the other for the body in the body . S. Benedict was subiect to these assaults , as being a man equaly mortal with vs . But he only felt them , yealded not vnto them . He was sensible of the commotions in this intestine warre , but neuer departed from his station , or timorously suffered himselfe to be vanquished . He stood his ground , ioyn'd foot to foot , hand to hand with his aduersary , and against himselfe tryed his strength , which can neuer be certainly secured of its owne ability , if many difficultyes doe not on euery side assault it . This is the trial , this that touch-stone of a resolute mind indeed , that wil neuer giue backe or yeald to its enemy . See therefore Benedict fighting against Benedict ; himself against himself : obserue the flourish before the combate .

§. II.

There presents itself a bird , but a black one , such as are in Plutoes denne . There presents itselfe from hel a certaine Messenger , as it were one of the skirmishers , to giue the alarme and summon to the battle , hauing been first instructed by that blacke Master , who at his departure , gaue him a hellish fare wel . I● performeth therefore what it was commanded , and cunningly executeth the office wherabout it was sent : it flyeth , and in a dallying manner houereth ouer the holy mans head , whispereth and suggesteth I know not what kind of blandishments . We may wel cal it flattery or rather treachery , seeing ambuschadoes were laid to bereaue him of his life & saluation . Stil it continueth flying with short turnes about S. Benedicts head . You would haue thought it had been the crow that brought bread to that hungry Elias the Thes●ite . It ceased not to insinuate itself importunately , so that he might , if he would , easily haue taken it . But he , making the signe of the crosse , constrained it to depart , & betake itself againe to the infernal caues . Doe you thinke the fight is now ended ? No , it is not ye● begun , this was but a light skirmish , and beginning of the battel . That black cornetter did but only make a flourish ; as yet there was no wound nor violent encounter : This was but only according to the ancient custome , a tossing of pointlesse speares , a brandishing of blunt swords in the ayre . Now presently you shal see the determinate instruments and weapons for the fight ; their passage from blunt to sharp , from iest to earnest . That hellish black-bird was no sooner flowne away , but the Prince of Acheron began to strike vp alarme , to summon Venus her army , to animate them against Benedict & enflame them to battel , to exaggerate the many iniuryes he had offered against them , to boast the force of his confederates , to extenuate those of Benedict , to arme al with frauds and deceits ; at last to send them away , and assure them of victory . Out rushes this foule rabble with their torches steeped in hellish sulphur to scale the walls of this chast breast , vnder the conduct of Cupid himselfe . Ah , Benedict towardes thee these venereous troopes are marching , against thee they al conspire ; thou art ouercome , vnlesse thou meete and encounter them couragiously . There fly against thee more Cupids then Arcesilaus in times past engraued about the marble Lunesse : Dost thou thinke this ( my EDESIMVS ) fome straine of Poetry , or such like fiction ? I haue told thee the thing itselfe , concerning the manner I am not curious , nor is it different from that which holy scriptures affirme , that oftentimes many vncleane Spirits ; what say 〈◊〉 yea whole legions were sent into one only man . And verily it seemes that Benedict was not affail'd by single combat , but fought against whole armyes of diuels . He so sensibly felt those infernal flames ; his breast was so enkindled with impure fires , that he scarcely thought himself able to withstand them any longer : hardly could he containe himselfe being almost perswaded to forsake those desert places and returne to the citty .

§. III.

But God with his assisting hand was present , who though willing to haue S. Benedict thus assaulted , preseru'd and suffered 〈◊〉 no● to be vanquished : he was present ; supplied him with new forces , and reuiu'd his languishing mind for a new encounter . Forthwith the Saint ( hauing been before as it were in a fainting fit ) recouerd hart and thus spake to himself : Do'st yield Benedict ? dost thou preferre the shadow of a fleeting pleasure before heauen ? before God himself ? hast thou no consideration what the end thereof wil be ? Whither runnest thou ? Was this the promise heertofore made , that thou wouldest not giue place to pleasure , which in a manner fadeth before it is enioyed ? Dost thou conceaue so base by of the reward of heauen ? wil it be so great a pleasure for thee to broyle for euer in hel fire ? Where is thy strength ▪ where are thy meditations of so many yeares ? where thine exercises and practi●es of wisdome ? where is that resolute mind of thine which might say : Though the whole frame of the word be dissolued , I wil not feare ? And wilt thou now in one moment loose the chastity which with long fasting often watching , & much asperity thou hast hitherto preserued ? I wil not haue it so . And thou beast ( speaking to his body ) dost thou affect these things against reason , against Iustice , against God himselfe ? Dost thou cast those dangers vpon me , wilt thou betray me to mine enemy , thrust me out of heauen , & cast me headlong to that infernal dragon to be deuoured ? Doubt not , thou shalt haue that reward which thou deseruest , thou shalt be cherished : and this day I wil see it wel performed . Whilst he thus spake , he cast his eyes on both sides to find some weapons , wherewith to be reuenged vpon his rebellious flesh . And behold , looking round about him , he espied a cruel thicket of sharp thornes , which without touching would euen haue wounded the beholders eyes . It falles out very wel ( said Benedict ) that I am so fitly prouided of a bed for thee , ( my flesh ) thou shalt-wallow & tumble there at pleasure . Why should not thy lodging be so soft , seeing thou hast so wel deseru'd it ? Questionles the eyes in euery combate , are first ouercome : and oftentimes put to flight before the battel beginnes . But Benedict's eyes , although at the first sight of this thorny couch , they were terrified , were not fugitiues , or turned away : nor ought delayes to take place in those counsels or actions which can neuer iustly be commended before they be ended . Benedict after these bitter tants against his owne body , piously angry , and saint like cruel , setling a stout and manlike countenance on the matter , putes of his clothes , not to expose one side only ( as in times past the wrastiers did ) but to cast his whole body amongst the sharp bryars , so that no part might be exempted . Behold how forward he is in this his proiect , how little he debateth the matter , how farre from being indulgent to his owne flesh . It is better , said he , the flesh suffer , then the spirit ; that the body be torne then the soule . No sooner had he said these wordes , but he couragiously cast his disarmed and naked body headlong into this horrid couert , and brauely with cruel sharp thornes inuested his holy limmes on euery side : streames of bloud ran forth from al parts , wherewith the greene thornes were stained , with a purple dye .

§. IIII.

Reflect your eyes on this spectacle● behold him lying in this bloudy couch of pungent thornes ; lend your eares , not to listen to his lamentable or heauy complaints , but to heare and admire his heroick and generous straines . He lyes amongst these thorny and scorpion-like stings , without either groanes or teares , or so much as fetching the least sigh . But being both his owne tormentour and encourager , cryes out to himself , as in times past the Romanes did to their combatants : Repe●eictum , repe●e , R●double , redouble thy stroke ; and seconding his owne alarme , he more and more goreth his body , and whilst he seemed to creep out , inuolu'd and more entangled himself in the thornes which picreed deeper into al parts of his body inflicting new wounds or dilating the old . Nor doth he with thornes only , but with wordes likewise stab his tender body . Now my deare bely-God , ( said this valiant Champion ) now mayst thou wallow and satiate thy selfe , now spread thy tender armes , embrace these flowers , and let thy wantonnnes glut her selfe and take her f●l . At last be cryed o●… as the Romanes were wont to doe , when they saw the fencer ouercome : Hoc habet , let him rest appa●'d with this : Ah! ( Benedict : ) but why doe I sigh at triumphes ? O great Champion , now mayst thou freely vtter that voice : Vici , I haue ouercome : and questionles the conquerours of nations , are but wickedly ambitious . Thou art that wise man , who , though burned , tormented , and put into Phalaris Bul , mayst notwithstanding say : Quam suaue est hoc ; quam hoc non curo ; beatus sum , Very sweet is this , little doe I care for it ; happy am I. These voices haue been heard in the very shop of pleasure itself ; why therefore should they not obtaine credit with them that honour vertue ? Seneca saith very wel : although a body in dowed with a good conscience should perish , yet the fire shal be pleasing vnto it , by which so great confidence shal appeare . Laetius est , quoties magno sibi constat honestum , And honesty deare bought brings greater ioy .

That Christian Doctour S. Ambrose confirmeth this . A wise man , saith he , is not broken with the griefes of his body , but remaineth blessed euen amogst miseryes themselues . And so likewise didest thou , ( o Benedict ) nay doubtles thou hadst not remained Blessed , if thou hadst not contemned that beatitude which the body falsly pretendeth to uselfe : thou hast ouercome the sinne in punishing it . O you brambles no man hath lesse cause to be ashamed of you , then Benedict ! You may rather be said to make Venus blush , & be ashamed : it was she that came to sow brambles , and was ouercome in the brambles . She brought flames from Mount Ida , to Mount Cassmo , but with flames she was driuen away . The mind of Benedict was fired with pleasures , but this fire was quenched with fire of bryars and stinging netties . Better was it for those thornes freely to ransack his veines , then that lust entring into his bowels , should suck the very marrow from his bones .

§. V.

Theocritus faineth that wanton Cupid stung with a bee , returned weeping to his mother Venus , and often cryed out . I am slaine mother , I am vndone . But more truly may I say , al the Cupids , how many soeuer insulted ouer Benedict , departed from their conquerour with teares in their eyes deploring their disastre . And this is called to this day the Bulwarke of Thistles , wherin this holy man disarmed both himselfe and his enemy , offered a tast of his bloud to this thorny thicket , triumphed ouer Venus , and quenched the impure fire of concupiscence . Thus that braue souldier by wounding his body cured his soule , not so much auoiding as changing his flames , and preseruing the spirit , trampled vpon his flesh : for had he been indulgent to the one , he had proued a tyrant to the other . With wounds he preuented wounds , and with flames extinguished flames . He exposed his body to be torne by angry briars , that he might preserue his soule from blasting . And had he not inflicted wounds on his body , there had been deeper gashes made in his soule ; and this he could not haue cured , vnles he had first wounded the other . A maruelous kind of healing by impairing the health , and a new kind of gaining by suffering some losse . Although truly heer was no losse , vnles it were of durt mixed with bloud ; to wit of his body .

And can there be any losse of this body , which , as witnesseth Solon , when it is borne , is nothing but putrefaction , whilst it liueth a beast in constitution , and when it dieth , no other then wormes meat ? Can it ( I say ) be any losse to punish this , that is no better then a beast , or beasts meats ? How smal a thing is this , or rather nothing in respect of the victory obtained thereby . He ouercometh twice , that ouercometh himselfe . And I adde moreouer , there can not be a more pleasing nor more profitable victory then that a man obtaineth ouer himselfe . Innumerable men haue had Vassals vnder their dominion , but very few haue held themselues in subiection . Boast not ( Sce●ola ) the burning of thy right hand ; get thee gone : thou wouldest neuer haue been such an acto●r , hadst not thou had such spectatours . Benedict , Nicetas , a thousand others , in the presence of heauen , in the fight of God alone , desired not , but abandoned al applause , so much the more worthy of glory , as they lesse desired it . Pa●k hence you M●…ij , and Lucretiaes , who laid violent hands on yourselues after you were violated : but these Champions of ours fought couragiously to preserue their chastity . I wil not heer dispute what right a man hath to take from himselfe that life he neuer gaue . Benedict , Nicetas , and others preserued their liues , or to say more truly , mortifyed their members by a liuing death , that they might auoid the death of their soules , being so much the more famous then others , as they were more valiant . They wrastled with themselues making good vse of those thornes and corporal punishments ; it seemed to them too much slouth to purchase that with sweat , which they might atchieue with bloud ; They did truly couet — Pulchram per vulner a worrem , — By wounds a seemly death .

A death ( I say ) not of body , but of impure lust ; a death of al vices . They discouered not to vs a pleasant way to heauen , strawed with roses , or such as might be paced with euen footing , but such as was sharp and thorny with briars and brambles : neither did they only shew it vs , but went and arriued by this way to their iourneys end ; which most men desire but wil not follow them . For they by cherishing the body suffer it to grow strong , and the soule to starue . Wheras this is to be cherished , & that restrained . And as the rapier , that is growne dul and blunt with long vse & wearing , is sharpned which a stone : so our body is oftentimes to be pricked forward whither of itself it desireth not to goe . Verily it is a shameful thing for a Princes followers ( as Tacitus saith ) not to be equal to him in vertue . Doe we admire this fact of Benedict or Nicete ? we may likewise imitate it : for no man ( as blessed Iob affirmes ) shal sooner be dismissed from this warfare , then out of this life . That blind God is an vnquiet boy , yea disquiet itselfe ; notwithstanding he striketh those that are quiet and blind , or at least maketh them blind by str●king . His impious shaft touched Benedict , but killed him not . He suffered an infamous repulse , and his weapon returned back to him blunted , yea euen broken , and insteed of victory he reaped shame & confusion , who would haue put the like vpon Benedict . But it is too hard ( saist thou ) to leape into briars and brambles , to cloth a mans selfe in thornes , and draw bloud . Wouldest thou haue easier remedy ? Then heare me ; doe but warily fly from this enemy , and thou hast vanquished him .

THE BATTEL OF NICETAS and his victory described in heroical verse . CHAP. II.

EDESIMVS . Verily most illustrious was this victory that S. Benedict abtained ouer himselfe ; but more admirable is it for a man to ouercome who is bound hand and foote as Nicetas was . S. Benedict , when he began to fight that battel , was at liberty , not bound . Besides youthful bloud was not so hot and boyling in his veynes , neither did any woman lay enticing hands vpon him , or with her eyes set him on fire . There was at that time no impudent Syren to wound his eares . Al Benedicts enemyes laid siege vnto his hart . But contrary wise in Nicetas , his eyes , his eares , his hands , his nostrils , and whatsoeuer was liuing in him , was almost first vanquished with the blandishments of pleasures , before Nicetas began to looke about for weapons . Bound , tyed , ( I am astonished ) enuironed with enemyes on euery side , and destitute , as it were , of al hope of ouercoming , notwithstanding he ouercame ; and , I was about to say , was able to doe more , then he was able . I haue read of a certaine souldiar , a Portugese , who shot out of a gun one of his owne teeth against his enemy insteed of a leaden bullet : but I neuer remember , I haue either read or heard of any , who , biting in peeces his tongue , spit it at his flattering enemy . Who euer made vse of his owne bloud for a weapon ? A maruelous kind of combate , where only to spit at a mans enemy , was to ouercome him : an admirable kind of engine , which a man was able to conceale in his mouth : a wondrous triumph of chastity , which a little bloudy peece of a mans tongue obtained . PARTHENIVS . Admirable , yea thrice admirable for the most part are al things heerin ; & I know not whether any thing in the Romane , Greeke , Barbarous or Christian historyes may be found comparable to this . Which inuited me , euen when I was but a boy to describe this battel of Nicetas in a Poeme . Doe you please to heare it ? Expect no lofty or polite verse , for they were written by a scoller not by a Master . EDESIMVS . Read them .

What ? are our minds so hardy now become , To pitch our tents , and beat our warlike drum O● others coasts , engag'd inforraineiarrs , Whilst our owne bulwarkes shake at threatning warres ? Heere Venus with Idalian tro●pes cloth post , There Cupid marches with his fiery host . Arme arme ( ch●st harts ) for Nicet's wars I sing Which to your hands victorious palmes shal bring . Then on , braue Champions , set vpon your foes , Where God giues strength , your wil giues ouerthrowes . In youthful morne with odoriferous smel Farre did this flower the sweetest rose excel : Choise Nard exhaleth from his virgin breast , For in the Christian garden 'mongst the rest Of tender plants , his verdant head appeares , Crown'd with the ripenesse of entirest yeares , And his chast body deck'd with beautyes rayes , Celestial grace within his hart displayes : Nature with piety had so combin'd , And paralell'd his body with his mind . Thrice happy twumes in vertues track they goe , Til wanton eyes on him were glancing so , That like the north-east windes they sought to wast This virgin bud with an impetuous blast . Al those that saw his beauty did admire His chast aspect ; and some were set on fire . Al did applaud ; but this he could not brooke , 'Cause some were wounded with his harmeles looke : Pleasing to God , but would not be to those ; Desir'd to be , but not to seeme a Rose . The hellish monsters hereupon conspire , And fel Megaera with reuengeful ne Said : Shal this lad thus flourish with renowne , Shal glory thus this yongsters temples crowne , And giantlike shal he breake through our tolles Like spiders webbes , and giue vs daily foyles ? Shal it be said that Nicete scornes to yeald His stubborne neck as trophie to our shield ? The prize is ours if we can catch in snares With loues sweet bait this youth at vnawares . Hee 's but a child , in wisdomes schoole wnrain'd , In strength an infant , ready to be stayn'd With carnal lust : hee 's flax , and I the flame , But touch and take ; I wil performe the same . I wil suggest , I 'l arme the Cyprian bow With speeding poison , I loues coales wil blow ; Then what poore mortal can resist our armes ? What fleshy wight escape our fatal charmes ? This said , that Goddesse al destraught with rage Betakes her to the earth where she doth wage Fierce warres 'gainst Nicete , sugred ore with guile Whilst she his chastest soule seekes to defile . Forthwith her bawdes and Panders falley out , Intestine warriours , and the Paphian rout Enuiron him with al th' infernd power To blast with venom'd breath this virgin flower . Decius himselfe with fury armed goes , To prostitute chast Nicete to his foes . Nicete he chases like the Spartan hound , With greedy iawes and nostrils on the ground , Tracing the stately stagge through grones & woods Ore rockes , ore mountaines and through neighbouring flouds : S. Decius doth pursue with eager pace Chast Nicete , and besides doth interlace A thousand snares with men●ces and wiles , With dreadful frownes he intermixeth smiles . O Nicete whilst so many foes inuade , Thy fame seemes blasled , and thy glories fade . Forthwith vpon a wanton iuory bed With filken furniture enueloped , Poore Nicete open on his back is throwne , And lodg'd 'mongst fragrant roses newly blowne . With silken kn●…s are bound his virgin hands , Which he could wish were cordes or iron bands . Soft was his bed of swanny downe , ( alas ) Rather he would haue lodg'd on broken glasse . The garden did in beauty and in smel The Semir●…ian gardens farre excel . Delicious place ! where arbours ouer shade , Where rosy birds were peeping out , that made A haunt for Nymphes & youthes of Venus ●…ew ▪ Heer farrest flowers fed both sent and view ; Sweet violets with daffodils disclos'd , Red roses with fresh lillyes interpos'd . No flowry beds might ere contest with these , To rauish eyes , & curious swelling please . Heer Flora's tapestries , enamel'd beds With purples , ble●es , carnatious , tawneyes , reds . Heer pregnant buds were sprouting from the slemme , There a sweet rose , & heer a pearle-like g●…ome . Heer glittering starres shin'd in a verdant skie , And violets with dainty pinkes stood by . Kissing each other they did sweetly close , And milk-white lillyes liek'd the ruddy rose . A neighbouring plant infinuates with them , The fragrant flower of Hierusalem . Panchaia heer sweet odours breathes with pranks Of red and white ; heer Hybla on the banks Inul●es the busy bee ; beer which is best , Narcissus and the hiacinth contest : This shewes a purple , that an iuory white And shak'd with windes a duel seeme to fight . Not farre from thence were arbours mounted high Where wanton winds plaid with that canopy ; And murmuring to and frosly purling round . Ambitious tuyes creeping from the ground , Til to the arbours flankes so strong at bindes It dares encounter with the blustering windes . On sunny bankes the amorous spriteful race With swolne-vp clusters , neighbouring trees embrace . With haughty crest the lofty Cedar springs , And makes the oliue trees his vnderlings . The Almond next with odoriferous shade , Combining with the rest a place bad made . Where filuer streames pursu'd with eager chase The pibble stones , which neuer end their race . Heer Zephirus and Eurus reuels hold , And soft Fauoman winds raigne vncontrol'd . Delicious place for Venus Nymphs , but those Of chast desires in thee find no repose . Nicet is hither drawne by force and slights To be enchanted with vnchast delights : Heer as a captiue bound is forc'd to lye , Where al conspire to act his misery . For youthful vigour , which is some misled , Assaulted in this odoriferous bed , Began to mutiny against his soule , And brutish flesh the spirit did controule . Al senseles things 'gainst him incens'd conspire With senseles acts to blow his sensual fire . The whistling winds , the streames from steepy rocks , Make hast to reach poore Nicet murdring knocks . Inuiron'd round with squadrons of thy foes Thou canst not fly , what armes has't to oppose ? Legions of Cupid's fiery darts let fly Against thy hart , the fort of Chastity . Al against one : how canst thou al withstand , Or free thy selfe from their vsurping hand ? Alas , what power hast thou to vanquish them ? To breake these giues , what wile , what stratagem ? Ah , hadst thou Sampsons vigour in thine armes , As thou hast courage ; no alluring charmes Should filthine eares , nor cordes thy hands should bind . But natures forces malice hath confin'd ; Thou pinion'd ly'st in most distressed state , Seruile to power , and made a slaue to hate . A shameles woman with the rest combin'd , A horrid monster fixing in the mind As many darts , as words , with murdring eyes Of Basilisks , which one beholding dyes : Hydra of hel , a viper poison darts , A wanton Syren by lasciuious arts , Chanes in his eares , and with soules persuing breath ( The plague itself ) kils by a suddaine death . Al this and more with Cupid hel contriues . And Nicet's liberty 's enthral'd in gaues ; No place for vertue to resist appeares . Renowned Poets , you that fil mens eares With empty tales of Syrens , turne your pen , 'T is he can raise you in the mouthes of men 'T is Nicet's that m●…ces your choisest quil , To blaze his fame , which farre exceeds my skil . Should he but open once his chastest eyes He lets in death , that o're him houering flyes ; To shut them , shuts not forth his restles feares , For death may enter at his open eares . Poorer th●… poore Vlisses his strict bands Deny his eares the couers of his hands ; Whilst silken cords his hands like setters close , No hand to strike , no foot to spurne his foes . The Romane hemicide in darksome night Within a sacke inclos'd ( where to affright , A dog , a serpent , ape and cock were thrust ) Eudur'd not halfe thy paines ( though paines most More enemyes thy wronged vertue beares , ( iust ) More disaduantages , lesse hopes , more feares . What ere thou do'st , their malice frustrate makes And ore thy head th' Ionian Archer shakes His dreadful bow , his poisned arrow dantes Thy virgin breast . But Venus vainly vauntes Of victory , before the conquest wun , And weaues vp triumphes ere the threed be spun . To make her flagges , she vainly chants out songs Of wanton loue , augmenting Nicet's wrongs : Whom , thus halfe vanquish'd in these doubtful lists , Propitious power from heauen so wel assists , And quickly doth a dexterous meanes impart To conquer her and rescue his chast hart . Painting with scarlet blush his angels face He sigh'd and said : O neuer doe disgrace Faire vertues colours with so foule a fact , Let shame and modesty from thee exact Fit weapons to resist this cursed wrong , Though I am bound yet so is not my tongue . Sorrow hath armes in store , my tongue 's a sword , This is the weapon chast desires afford ; With this I 'le strike , but not with words or checks Which often tend vnto the speakens wrecks . Thus hauing said the quarrel he decides , For with his teeth he manfully diuides , And in her face spits forth his bloudy tongue , Lesse sensible of paine then of the wrong . IO Nicet ; thou as with victorious hands , Hast burst in pieces al those Stigian bands , As one best knowing how thou might'st apply Thy spotles bloud to guard thy chastity . Thy mouth the quiuer , lips ( which purple dyes ) The bow , from whence thy tonge , as th' arrow , flyes . Which endes the Paphian warre , beginnes thy praise , And shal to thee eternal trophyes raise .

EDESIMVS . O Nicetas ! O most glorious conquerour ! in former times most admired , in future Ages most worthy to be honoured , reuerenced , and by vniforme consent of al , highly extolled .

But are these ( say you ) a schollers verses ? I thinke not good , PARTHENIVS , to commend thee to thy face , lest I be thought to flatter : but thou hast happily dreamed vpon the two-topt Parnassus . PARTHENIVS . Let vs omit al dreames , and returne to the matter : There must none of vs euer looke to act Nicetas part , by only knowing how others haue fought and gotten the victory in these lists , vnlesse we also learne and endeauour to gaine the palme by fighting couragiously . We haue hitherto discoursed of the Allurements and Effects of Incontinency ; the Antidotes remaine . Doe you remember those neat and smooth verses ; but such as Naso or Maro neuer made ? They are these : Lectio , flagra , preces , confessio , lympha , labores , Portarum excubiae , Christi praesentia , paenae . Bookes , prayer , stripes , confession , labour , fasting , Strict watch , Christs presence , torments euerlasting . Now that we may not seeme , as you said before , to speake Arabicke let vs expresse each particular word . There is no remedy against incontinency which is not contained heerin , as He ●is Iliads were in the compasse of a nut . Let vs begin .

THE FIRST REMEDY against Incontinency : Reading of pious bookes . CHAP III.

IT wil but little auaile vs ( my EDESIMVS ) to lay aside impure bookes except we make choice of better . It is no vertue to forbeare reading pernicious pamphlets , if we contemne or neglect pious and profitable Authours ; the reading whereof is as commodious as necessary . When we pray , we speake to Almighty God ; but when we read , God speaketh to vs . Aug. in Ps. 65. A pious booke is an apothecaryes shop , from whence we may fetch a peculiar medicine for euery particular vice . Sermons only at set times , and vpon festiual dayes instruct vs : by bookes , as by silent preachers , we daily may and should be aduised . He shal haue but a slender haruest , who euery weeke bringes but one or two eares of corne to his barne . The piety of a man cannot be extraordinary , which he learnes out of bookes , if he aske counsel of them no more then once or twice in a moneth . If we read but little at once , it ought to be the more frequent . We are in this respect not vnlike sicke persons , who , lest they should drinke too much at one draught , are aduised to drinke the oftner : so let not that which we take be too much at a time , but moderate and frequent . EDESIMVS . I doe not sufficiently vnderstand this . PARTHENIVS . I wil presently explicate it more at large . I meane frequent , yea a daily reading of holy bookes is most profitable .

Blessed S. Bernard , a Prelate of a singular wit , and admirable learning , wrote many excellent , and some in a manner diuine things : and it is said of him , he was neuer taught by any maister : but by the only practise of prayer & reading , he ascended to this height of knowledge . His desire of vnderstanding inuited him to read , his prayer obtained vnderstanding ; but the meanes whereby he obtained it was sanctity of life . Thus let a man desire , thus pray , thus liue , who desireth to profit in this manner . We are altogeather or for the most part beholding to pious reading , for those two Illustrious Patriarchs S. Dominick and S. Ignatius ; of which the former may rightly ascribe the prime cause and motiue of his sanctity to the collations of the Fathers ; the later to the liues and examples of Saints . Both of them were not only changed , but euen made other men by reading of pious bookes .

That Great Anthony hauing heard these wordes read out of the Ghospel : Matth. 19.21 . Goe , sel al thou hast , and giue to the poore , and thou shalt haue a treasure in heauen : and come follow me ; tooke them as spoken to himselfe by the celestial Oracle , and therupon instantly leauing al transitory things , he abandoned the world and al the vanityes therof . Augustine , that miracle of wit , had neuer doubtles been S. Augustine , had he not by meanes of reading begun his holy course of life ; which he thus testifyeth of himselfe . I thought ( saith he ) Lib. 8. Conf. c. 12. I was held by them , ( meaning the delights and sinnes of his former life ) and I vttered lamentable wordes : How long , how long ? to morrow ? to morrow ? why not now ? why should I not at this very houre giue ouer dishonesty of life ? These things I said and wept with most bitter contrition of hart : And behold I heard from the next house a voice , as it were of some boy , or girle , I know not whether , which singing said , and often repeated : Take vp and read , Take vp and read . Wherupon without further delay I tooke vp the new Testament , and read this which did first occurre : Not in Chamber-workes and impudicities , not in contention and emulation : But put on our Lord IESVS CHRIST , and make not prouision for the flesh in concupiscences . Rom. c. 13. ●eas . 13. Heereupon an admirable light was infused into the Readers breast , and the former Augustine became a new and quite altered man .

O how often must we inculcate this : Take vp and read , Take vp and read , to these idle pratlers ? Sleepy loyterer take vp some pious booke , looke vpon it , read somewhat ; shew that thou hast not as yet wholy lost thine eyes : why doest thou consume whole dayes in vaine discourses ?

§. I.

The holy Scripture commendeth the Treasurer of Candac● Queene of Ethtopia , for his industry in reading the Scriptures . And he returned sitting vpon his chari●t and reading the prophet Isaias . Act. 8.28 . Saint Chrysostome , & S. Hierom admire his so pious and diligent endeauour therin . Behold ( say they ) Chris . Hom. de Lazaro . Hieron . ep. 103. ad Paulin . a Barbarous man , a man fraught with cares , enuironed with negotiations , ouerwhelmed with innumerable businesses : notwithstanding he read , & although he did not vnderstand what he read , neuertheles he read , & that on the way in his chari●t . If he were so diligent in his iourney , what may we thinke he did when he was quiet at home ? Nor haue there wanted Princes , Kings , and Emperours , who heertofore with their illustrious examples haue traced this way . Famous is that most watchful lamp of the Emperour Theodosius the yonger , Niceph. l. 14. c. 1. so artificially composed , that moued and poysed by little waights it supplyed itselfe with oyle without mans helpe , and serued it's vigilant Master with perpetual light for his reading . And so industrious was he in perusing pious bookes , that though he were vnwilling to breake the sleep of any of his seruants , yet oftentimes for a great part of the night he depriued himself thereof . Alphonsus King of Arragon , no lesse delighting in pious bookes , read ouer both the Testaments , forty times ; Anton. Panor . in vita lib. 1. yea ( I may say ) forty times to that : not slightly or in hast , but seriously and with Comments . What doe we EDESIMVS , what doe we that can compare with this : We see pious bookes in Kings and Emperours hands , yet we ( negligent fellowes as we are ) spend our time ( that is so pretious ) most idlye which might most profitably be bestowed in reading .

The actes of Great Anthony were written by Athanasius , who for the faith of Christ became a wandring banished man throughout the whole world . This booke S. Augustine read , and with a high spirit said as followeth . Lib 8 confess . c. 8. What is this ? what hast thou heard ? There rise vp vnlearned men , and snatch heauen from vs . And we hartles men , with al our learning , behold how we wallow stil in flesh and bloud . What ? are we ashamed to follow , because they lead vs the way ? The same life of that B. Anthony perswaded two of the court of Theodosius the Emperour to a more holy course of life , with a change as speedy as admirable . They were determined to spend some howers of the afternoone in walking . And as they wandred in the open fields , to auoid the heate , retired themselues into a little monastery , and at leasure viewed the poore furniture of the house . Heer by chance one of them tooke into his hand that life of B. Anthony written at large . Curiosity perswaded him at first to open and looke vpon it , and deuotion afterward ( for the better spending of his time ) to read it : First of al he is strucken with admiration : sometimes he makes a pause , and meditates a little , then beginnes to be delighted ; by degrees he is drawne , and by little & little inflamed . To conclude , this Courtier was so enkindled by reading , that casting his eyes vpon his fellow , he said : I pray thee , what is the vtmost ambition of al our labours ? Al our hope aymes no higher , then at the Emperours fauour ; and how long wil that continue ? Through how many dangers doe we trauel to a greater danger ? We are the world's bondslaues , and oftentimes become the diuels Martyrs , and after we haue spent the flower of our youth , our health and life , vpon this vaine trifling , what gaine we thereby ? I wil become the freind of God now whilst I am able . Thus he spake and began againe to read , seriously pondering in his mind with a hard conflict . At last cryed out : I haue broken through , I haue now determined . I wil begin this very houre , and in this place serue my God . Then turning to his fellow , he said : May it please you , Sir , to ioyne with me , and follow my example ? At least oppose not ; for you shal find me no changeling . Vnto whom the other replied : I wil be your inseparable companion : I wil stil follow you . They begun wel , they perseuered piously , and ended happily . Both of them had their spouses , who , seing this admirable change , were themselues likewise altered , and vowing to God their virginity , were espoused to the Celestial bride-groome . These things are the more credible in that they are confirmed by the vndoubted testimony of S. Augustine . Lib. 8. Conf. c. 6.

§. II.

Behold , my EDESIMVS , how powerfully pious reading preuailes . It is a most true saying of S. Augustine : When we read God talketh with vs . He that profiteth nothing by reading , let him not say that God speakes not to him , but that he attends not to God .

According to the things a man reades is the profit he reapes : those things we read should not be so prolixe as profitable . I doe not say that Maro or Cicero should absolutly be abandoned ; but that Thomas a Kempis & other pious Writers should be likewise perused ; lest with S. Hierom we be accused before the tribunal of Christ , to haue been rather Ciceronians then Christians . S. Augustine long sought for the truth amongst Logicians and Sophi●…ers , which he was so farre from finding amongst them , that he fel into the Manichae●… dotage . Nor could he be reclaimed til he nead the epistles of Paulus Tarsensis . EDESIMVS . What books therefore doe you thinke are chiefly to be read . For it often happeneth that many both yong and old are much deceaued in their choice . In my opinion books and meats are not to be chosen alike , as if those which are most sauory should nourish most . PARTHENIVS . I allow of your iudgement ; we should not read to please our tast , but to reape fruit ; nor to become learned , but vertuous therby . Infinit is the number of pious books in this our Age , and yet they daily increase . But behold I giue you a very briefe Catalogue of those I thinke more profitable then a thousand others , both for youth , riper age , and for men in yeares . 1. The motiues of vertues . 2. The considerations of Eternity . 3. The imitation of the most B. Virgin Mary .

The last of these was written by Francis Arias , al whose workes to you I likewise commend . But let that booke be first which I named in the first place , to wit , Stimuli virtut●m , The motiues of vertues ; of which this is my opinion : that I know not any booke , in most libraryes of the world , more profitable for yong men . From this proceed to the second , and vpon the foundation therof let Eternity be placed . But whilst I perswade the reading of these few , I deny not but others are very profitable : namely Lewis Granatensis , intituled The guide of sinners , and other bookes of his , which are indeed very learned and pious . That of Thomas a Kempis of the following of Christ ; The liues of Saints written by Zacherias Lippelous ; The Christian Zodiacke of twelue signes of Predestination : The Horology of the Angel guardian ; Cardinal Bellarmines booke intituled , The Ascension of the mind to God : The same authour of the Eternal felicity of the Saints ; likewise his Degemitu columbae , and the Art of dying wel written by the same man . Albertus Magnus , or Iames Aluarez of vertues ; The first and second part of Spiritual workes written by Luca Pinellus ; The Manual of the Sodality set forth by Francis Veron ; The foure parts of Francis Bruno , of the most Blessed Virgin , & of the life and death of Christ ; The six parts of Meditations of Lewis de Ponte . Behold a great many , and yet I haue named but a few in respect of those that are extant : make your choice . Most of them you may buy for a smal charge , and read with facility . Doe so ( my EDESIMVS ) you wil neuer repent you of my counsel . EDESIMVS . I wil obey you ; but I likewise expect some documents for reading . PARTHENIVS . I wil giue iust as many as the bookes I assigned . Three things seeme to me chiefly to be auoided in reading pious bookes . 1. Celerity . 2. Variety . 3. Vanity .

And lest my wordes may seeme riddles I explane them .

§. III.

The pious Reader must before al things , principally beware of Celerity . I haue spoken of his already . Let not him that desires to profit himselfe , read much , but a little with much attention . I approue not of those readers who fly through bookes , as a cock would through hot coales . They speedily slubber ouer many things ; stay vpon nothing , read nothing aduisedly . Let pious reading be scrious , deliberate , and often interrupted ; that what is read may be pondered by meditation , and by inuoluing , better vnderstood . There are some that doe not eate , but deuoure ; and Plantus speaketh properly of them , Tubur●i●antur doe ●ourmandize : they hastily take in great morsels , and without chewing straight swallow and deuoure them . To these meat is not so much a nourishment , as detrimet . So he that swalloweth much by reading , but disgesteth nothing by pondering , reades without discretion or profit . There are showers soft , but soaking , which falling mildly , and by little drops , s●…ke into and make fruitful the earth . But a stormy and sodaine shower doth seldome fertilize the soile . So hasty reading without some mixture of meditation , like a sodaine deluge ouerwhelmes ; but doth not penetrate & water the parched earth . If you read any thing that may tend to the better ordering of your li●e , suffer it . I beseech you to penetrate thinke whether you haue been or in ●ithe to come shal be such an one . You read in vaine if you read not with deliberation .

Moreouer Variety , for the most part , in al reading , is vtterly to be condemned . The multitude of dishes impaires the health of many , who otherwise would perfectly enioy it . Multiplicity of medicines shortneth the life of many sicke men . So in like sort variety and excesse in reading hindreth the proficient in solid vertue . The reading of al manner of bookes causeth a certaine confusion and instability of mind . That man who is euery where , is no where ; nor is it wholesome to take diuers sorts of different medicines . It is the property of a queasy stomacke to be stil tasting seueral meats ; which being of so distinct and diuers quality , corrupt rather then nourish . Many dishes beget many diseases : so in like manner , it is a fault in a reader , to seeke in bookes rather his pleasure then his profit . Polibius compareth these men to licorish fellowes , and glurtonous Epicures , who tasting heer and there a bit of al sorts of meats , set before them , haue little or no pleasure for the present , nor future nourishment or profit . Let vs so read ( my EDESIMVS ) that we not only delight our palate with those things that are sauory , but likewise with those that are for instruction and profit : with that rather which is commodious then delightful .

Vanity likewise in reading is not to be tolerated . I cal that vanity which a man reades not to practise , but only to know : to please the vnderstanding rather then to incite the wil. Ah ( my EDESIMVS ) not our science but our practise shal be approued of in heauen . To what end doe I read much , if I neuer purpose to put any thing in practise ? What doth it auaile vs to read sacred and practise prophane things ? Why are pious bookes daily in our hands , if we haue not so much as the very shadow of piety in our liues ? Why doe I entertaine my mind with the precepts of chastity , if I refuse to put them in practise ? When we begin to read , we ought to haue an ingenuous and firme determination to execute in each respect whatsoeuer a pious booke by diuine inspiration shal dictate either to be followed or eschewed . An Angel did not only lay open a booke before Ezechiel and S. Iohn , Ezech. 3.1 . Apoc. 10.9 . but also commanded them to deuoure and enclose it in their bowles . Vaine is that reading which is not sealed and rutifyed by workes . After reading let vs begin to be such men , as the bookes instructed vs to be . Otherwise though we sow store of seed , no haruest ensues . And woe be to him , who only knoweth and doeth not those things which he ought . Christ exhorting vs , saith : Luc. 12.47 . That seruant that knew the wil of his Lord and prepared not himselfe , nor did according to his wil , shal be beaten with many stripes .

The B. Virgin Mother of our Lord ( whose most holy life no man is able sufficiently to commend ) read the holy scriptures from three in the afternoone til night ; and thereby this one Virgin profited more for the accomplishment of her beatitude ; then the wisest men could with al the vast libraryes of that world .

Si●…ia Ruff●…a the Gouernours daughter of Alexandria , obtained such perfection by daily reading in the Theban solitude , that she not only seemed not to be alone , when she was most solitary , but endeauoured to imitate their liues she read and to exemplify their vertue in her life .

They recount how Alcibiades when he was a yong man , entring into a schoole , earnestly requested of the Maister Homers Iliads . The Maister answered he had no such booke . To whom this audacious yong man replied not but with a box on the eare , and so departed ; only muttering to himselfe he said : May he be reputed a Schoole-Maister that wants Homer ? Perhaps ( my EDESIMVS ) thou mayest find some of the Sodalitie of the most Blessed Virgin , whom if thou aske whether they read that little booke of the Imitation of Christ , wil deny they haue any such . Mayest thou not vpbraid them with like wordes ; and aske how can they be of the Sodality , and not haue this sacred Writer ? There can be nothing more vitious then to be an enemy to the best things . Alfonsus , that most excellent King , in times past , being asked who were the best Counsellours , answeared : They that are dead ; meaning bookes , which without flattery or concealing any thing , sincerely expresse and instruct men in documents of truth .

Hardly can he be healthful , who hauing an auersion from wholesome meates delightes his appetite only with cherryes and al manner of fruit : so shal he neuer be a holy man , who contemning pious bookes feedeth himselfe with hearing or reading fables . We are to read both profitable and pious things : which vnles we often peruse , we shal neither reap profit nor piety by them .

This I had to say of Reading , being the first word of the verse . The other , to wit , Stripes , followeth . EDESIMVS . Now my shoulders shrinke at this ; but goe forward ( my PARTHENIVS ) I haue not yet giuen ouer to be attentiue .

THE SECOND ANTIDOTE against Incontinency : Chastizement of the body , CHAP. IV.

PARTHENIVS . Resistire diabolo , & fugiet a vobis , Iac. 4.7 Resist the diuel and he wil fly from you . Without warre ( my EDESIMVS ) there is no chastity . Wilt thou not fight ? thou louest not thy chastity . Wel knowne is that saying of Chrysostome ; A virgin neuer ceaseth to wage warre . Her enemy is as flattering and deceitful , as neer vnto her . A man is not only the nearest , but also the worst enemy to himself . In vaine the diuel and world fight against vs , if our owne traytorous flesh fauour not their faction . Nor is the wicked spirit ignorant , that al his victoryes in a manner are to be attributed to the flesh . With facility he conuinceth the Lady Reason , who but once subdues her hand-maid the flesh . She , deceaued with self-loue , to purchase a few hony drops , selles her patrimony in heauen : she cares not to perish eternally , so she may for a moment liue pleasantly . Ecclesiasticus , extreamly condemning this madnesse , saith : Eccles. 17.30 . What is more wicked then that which flesh and bloud hath inuented ?

Heer take into thy consideration Iahel , that Cinaean woman , who was as strong as subtile . Iudi. 4. There came vnto her Tent a warlike captaine called S●fara , weakned with battel , and wearyed by flight . Iahel with sweet allurements and flattering pretences of freindship went forth to meet him . Come in my good Lord ( said she ) come in , there is no cause why you should feare . He ( euen as an oxe goes to the slaughter-house ) entring in , requested a cup of cold water . She as one more liberal to her guest then he required , gaue him milke , and couering him with skins of beasts , left him to take his rest . But setting vpon him in the depth of his sleep , she struck a great naile through his temples . So , poore man , that sleep which then began is not yet finished . Like Iahel , yea worse , the Flesh handles vs ; wanton , petulant , ful of deceits , and furnished with a thousand subtiltyes to betray vs ; it giues our thirsty soule a delicious potion to drinke , & plies vs with sundry carnal contentments and pleasures . And although this draught be mingled with deadly poyson , it is neuertheles grateful to a dry soule ; which it also couers with skinnes , inuiting it to sleep securely in sinne . This is the property of the Flesh stil to auoid whatsoeuer is sharp and laborious , and to offer soft and delicate entertainement . With these blandishments that great Commander the Soule is laid asleep , and so whiles she attends not her affaires , is with that great naile of Luxury fastned and transfixed to the earth . O Sisara ! O most miserable soule ! do'st thus begin thy sleep , which is accompanied with euerlasting death ?

O ( my EDESIMVS ) why doe we not heer take vp whips and scourge this wicked impostor , as she deserueth ? Fodder , the whippe , and burden for an Asse : bread , discipline , and labour for a seruant : vnloose his hands , and he seekes after liberty , Eccl. 33. vers. 25.

§. I.

Plutarch recounteth that Agason ready to be strucken by one that was incensed against him , cryed out : Plut. 〈◊〉 Irae . I am an Athenian , I am an Athenian . He , craftily diuerting the blow towardes an asse that stood by , said but thou art no Athenian : and forthwith struck the silly beast with a great cudgel . Our Soule had her beginning from heauen , this is her countrey , heer she is a cittizen : the flesh , but the daughter of the earth , sprung from most sordid parentage . Why then are we so partial towards her ? She is no Athenian , she hath no ofspring from heauen ; this honour is due to the soule . Why therefore are we so facil and benigne towards this beast ? This is a vitious and foolish kind of pitty . But so the flesh may fare wel , and want no cherishing and pampering , so the flesh may escape whipping , let the soule be corrupted , let it perish , what matter is it ? In this we imitate Agrippina Neroes mother . She asking counsel of the Augures concerning her sonne Nero ; they answered it would come to passe , that he should gouerne and put his mother to death . To which she impiously answered : Occidat , dum imperet , let him kil me , so he may gouerne . Tacit. lib. 14. Annal. post initium . So we , prone to our owne destruction , and indulgent to the Flesh , with an impious scoffe laugh our holy admonishers to skorne . Christ exhortes vs , the Prophets cry out , the Apostles counsel vs , Clergy-men importune , al the holy Saints teach vs by their examples , Ad Rom. 8. that we must not walke according to the flesh , but according to the spirit : That the prudence of the flesh is death : That the wisedome of the flesh is the enemy of God . That they who are in the flesh cannot please God : That we are debtours not to the flesh to liue according to the flesh . That we shal dye , if we liue according to the flesh , but if by the spirit we morifye the workes of the flesh , we shal liue . What say we to these things ? Let me dye , let me be kill'd and perish , so the flesh may beare rule , so al goe wel with it : let what wil , happen to my soule . Againe those Admonishers exhort vs more earnestly : Ad Rom. 13.14 . 1. Cor. 15.50 . Galat. 5. Make not prouision for the flesh in concupiscences . Flesh and bloud cannot possesse the Kingdome of God . Let vs cleanse ourselues from al inquination of the flesh . Walke ●n the Spirit , and the lusts of the flesh you shal not accomplish . The workes of the flesh be manifest , which are fornication vncleannesse , impudicitie , letchery &c. The fruits of the Spirit are Charity , Toy , Peace , Patience , Benignity , Goodnes , Longanimity . And they who are Christes haue crucified the flesh with the vices & concupiscences . O ( my EDESIMVS ) doe we heare these things , and can we yet keep our hand from the whip ? Verily we pardon and dimisse without punishment an Asse , and with most wicked blandishme●ts ouerthrow our Soule the companion of Angels . A whip and a burden for this asse ; a whip , a whip .

§. II.

The Master of the gallyes a farre-off discouering on the sea a vessel of Moores , or Gallie of Turkes making towardes them , if he thinke himselfe not able to encounter , straight resoluing to fly , he falles vpon the gallye-slaues , whom if he find● loitering or slacke in rowing , presently he layes hold on his whip ; and with a terrible voice menacing them cries out againe and againe : Row dogs , row , row . If feare of scourges perswades them not to dispatch , the Master laies downe his whip , drawes forth his sword and without making many wordes cutes of an arme or a hand of him that is most stubborne amongst them . Afterwardes he salutes euery one as before : Row dogs , row , row . And are not we likewise ( my EDESIMVS ) in a stormy sea , exposed to the windes and waues , as a sport ? heer gulfes , there rockes ; heer Scilla , there Charybdis threaten our destruction . We wrastle with dangers on euery side . Pirates enuiron vs , and endeauour to stop our passage to Heauen . Amongst these innumerable perils our contumacious and perfidious flesh ( a great louer of slouth , and ease ) lookes about for pillowes , cushions , and soft beddes ; dreames of nothing but trifling and voluptuousnes ; liues secure , neglects al dangers , and so falles to riots and wantonnes . And why doe we not heer play the men ? Why linger we ? Why doe we not compel this beast to row , with scourges and whips . O flesh thou must be whipped , beast , thou must be whipped , thou must be scourged .

Verily this ●ile gally-slaue is no otherwise to be deak with . To be a little indulgent to the body is to offer violence to the dominion of reason . Let it learne therefore to serue and be subiect : let it learne to preserue its chastity by labour . But to this it wil neuer be perswaded by reason , and cherishing ; we must vse violence and stripes . A shameful thing it is , that those holy men should so earnestly striue to maintaine their chastity : S. Benedict amongst the briars ; S. Francis in the midst of the snow . S. Bernard in a freezing lake : A shame it is a thousand others should teare themselues with scourges and whips , whole houres , almost whole dayes together to keep their chastity entire ; That Dominick Loricat , in the holy time of one only Lent ( for he kept diuers euery yeare ) should so often , so cruelly scourge himselfe during the time of his prayers til 45000. stripes were numbred : and that we liuing in farre greater danger then any of these , should wallow securely in idlenesse and slouth : and like cowardes spare ourselues , whereas we should lay on load with both hands , seeing lust so easily in●…lts and triumphes ouer vs . Vide Iacob . Gr●tser . de disciplin . ●x Pet. Dam. Surius Tom. 5. ad 14. Octob. in vita . Ah silly mortals , this is not the path which leades to heauen , nor the way for you to so are aboue the starres . I pray thee ( my EDESIMVS ) name but one only Sai●…●mongst so many thowsand thowsands who was not austere to his body , of spare diet , and hardly nourishing it , inuring it to al manner of sufferings . Dominick Loricat was wont to say he ascended by little and little , to this height of voluntary disciplining himself ; that any man , by the assistance of God might attaine to the like ; and that he himselfe might learne to watch whole mights , he began to watch some part at the first : for sleep ( said he ) inuiteth sleep , and by watching we may more easily watch : so by abstaining we learne to abstaine . We must therefore begin : questīonles , beginnings are hard ; we must not presently recoile vpon the first on-set ; we shal proceed with lesse difficulty . Doe not giue way to approaching mischiefes ; obserue this wel or thou loosest thy chastity . Doubtles a discipline hath two excellent things in it : the first , it notably keepes vnder and suppresseth the wantonnes of the flesh , as it were with a sharp bridle , when it groweth too insolent : the other is , that no man sufficiently or sensibly feeleth the torments of Christ , when he was beaten with stripes , crowned 〈◊〉 thornes , nailed vpon the crosse , except he tast of like torments and whips . And if our owne disciplines seeme so sharp and paineful , which we lay not on with an angry hand ; we may thinke how great our Sauiours paines were when the hands of his enemyes tyrannized ouer his tender body , with their sharp whips of wyer and knotty cordes . This was a sea of griefes indeed , an vnspreakeable torment . Therfore albeit a man haue his flesh in subiection , yet if he would seriously enter into consideration of the passion of Christ and his great torments , let him not shun these little ones : let him make vse of those whips which our Lord hath for our vse consecrated with his owne bloud . Let vs thinke that spoken vnto vs which Salomon sayeth : Pro 23.13.14 . Withdraw not discipline from a child ; for if thou shalt strike him wuh the rod , he shal not dye . Thou shalt strike him with the rod and deliuer his soule from hel .

§. III.

Notwithstanding sometimes haire-cloth is to be preferred before disciplines : now and then the body is to be punished with lingring asperityes . And for this respect lying vpon the ground , rough clothing , and haire-cloth are best . These sharp garments in times past euen in the old law were very much vsed , not only amongst the people ; but likewise Kings and princes themselues , Achab , Dauid , Ioram wore these rough garments next their shin . 3. Reg. 21.27 . Psalm . 34.13 . 4. Reg. 6.30 . Iudith , that starre of the Hebrewes by wearing haire-cloth made her chastity and modesty more remarkable and secure . In the new law nothing is more vsual amongst holy men and women , then haire-shirts : people of al ages , orders , states , conditions and sexes , euen til this day , weare them , to tame and afflict their flesh . There haue been those , who for twenty , thirty , yea foure-score yeares together , day and night with these haire-clothes haue kept vnder al rebellion of the flesh .

S. Lupus bishop of Troys who was wont to sleep vpon the ground , and for the space of twenty yeares , neuer suffered himselfe to come in any bed ; spent euery other night in prayers and vigils ; couered himselfe with one only coat , wore continually haire-cloth , and had diuers to imitate him . The like did S. Maximus Bishop of Rhegium , and others . Abraham the Eremite , who was his fathers sole heyre , reserued to himselfe nothing of his ample patrimony , but a haire-shirt , a bed made of a matte , and a woodden cup. He wore his garments of haire-cloth and neuer changed them for the space of fifty yeares . S. Amatus Abbot would admit no other mattresse then one of haire-cloth on which he lay in his last sicknes , & dyed vpon the same . The Earle Elzearius vnder a silken stomacher wore another of haire-cloth . I he same Earle at euery verse of the fiftieh psalme ( called the Miserere ) with a little iron chaine gaue three strokes on his breast . Wel knowne is the haire-cloth of the Emperour Charles the Great . Francis Borgias , Duke of Gandia , euen at such time as he was at his owne liberty out of Religion , armed himselfe with haire-cloth when he went to visit any woman . S. Thomas Arch-bishop of Canterbury , wearing a hairy garment downe to his knees , said : How shal I be able to keep vnder so many others , if I be not able to keep myne owne body in subiection ? S. Edmond who did succeed in the same seate , wore a haire shirt out of Lent , and in Lent one of iron . To this his mother accustomed him from a very child , who alwaies sent him , with his linens to Paris , a little new shirt of haire , perswading him to weare it twice or thrice euery weeke . EDESIMVS . Giue me leaue to aske you but one question . Who I pray you wore the first haire-cloth ? PARTHENIVS . Marry that did Adam the first man together with his wife . They sewed together figge-tree leaues , and made themselues aprons . Gen. 3.7 . These leaues are rough and nothing pleasing to them that are naked . So such haire-cloth as was gathered from the tree had its beginning from Paradise . Iacob did the like , who beholding his sonnes bloudy coate , rending his clothes put on haire-cloth . Gen. 37.34 . Many others haue imitated them , who with rough and hairy clothing fought against their flesh . It is an ordinary canticle in the Church : Sancta Caecilia cilicio membra domabat ; Deum gemitibus exorabat : S. Cicely tamed her body with haire-cloth , with sighs she prayed vnto God . Neither had her very nuptial day power to pul off from her this rough habit . 'T is true she glittered with golden garments , but secretly with her haire-cloth punished her body ; and whil'st her wedding songs were singing she was recommending her virginity to God . Not inferiour to her was Editba , the King of England's daughter ; who , piously to dissemble the asperity of the haire-cloth she wore day and night , adorned her selfe outwardly in a princely manner . S. Ethelwold beholding her in that Queene-like attire , with a bended brow said : Not so ( my daughter ) you must not thinke to goe thus to heauen . Your celestial Spouse regardes not this gorgious attire . She answered modestly : Holy father , this is that which comforts me , my God respects my hart , and not my apparel . By which this holy man perceaued , that a vertuous mind must not alwaies be censured by the outward garment . I omit Radigund , the wife of King Clotarius , and Cunegund , the wife of Henry the Emperour , whereof this later would not only sleepe but dye in haire-cloth .

§. IIII.

This was the practise of al the Saints , continually to afflict and chastize their bodies . Al were very ingenious in this point : this was their only care , lest vnder the pretence of necessity , there might creep in voluptuous superfluity . This was the cause of their long watchings , their hard lodgings , and lyings on the ground , perpetual hunger , harsh and vnsauory meats , bitter drinkes and rough clothing ; which they endured with inuincible patience . That they might not delude their soules , they played and iested with their bodies . My flesh ( said they ) wouldst thou sleep ? wel , thou may'st : but this bed is too hard for thee ; do it therfore either standing or sitting , whether thou wilt : or if thou had'st rather take thy rest lying , behold there a stone , an excellent cushion . Would'st thou dine or suppe ? This likewise mai'st thou doe : behold heere are herbes ; see , heere are very good rootes , not without sawee ; ashes , vineger and salt : oyle for thee is nothing so good . O my body art thou thirsty ? Behold a christal streame of water , perhaps somewhat warme , least the cold rawnesse afflict thy stomack . Thus sharply checking their bodyes , they brought them into subiection . They maintayned stoutly these continual battels against their flesh ; for they knew wel enough , when the enemy was within their owne walles , it was a very dangerous warfare . Therefore euery one of them laboured to subdue their body ( which is a close and reserued enemy ; so saith Nazimzen ; Greg. Naz. de pa●p . cura . or a deceitful freind ) with prayers , labours , fastes , hunger , haire-cloth and other innumerable rigours . Out of a religious tyranny against themselues they obserued that of Caligula : Sicferi , vt sentiat se mori , So to be strucken that he may euen feele himselfe die . They after this manner entreated their body , that it might remember itselfe to be not a Lord but a seruant . Thus they exercised their flesh , that the medicine might worke effectually against the mallady , curing carnal pleasure with sensible paine .

But we delicate milk-sops ( certainly such are we in comparison of them ) we Carpet-knights ayme at this only , to dye sweetly . We carefully auoid that which delights not the flesh . And why spare we this asse ? not he , but our soule is the Athenian or cittizen of heauen . Shal we with such obsequious flatteryes cherish this wormes meat to our owne destruction ? Doe we not know that there is not a more dangerous plague to worke our ruine then a domestical enemy . Boeth . lib. 3. de consolat . philos . 'T is our flesh doth beleagre vs , our most capital enemy . We haue daily , yea euen hourely experiments thereof . Our flesh couets against the spirit , our spirit desires things opposit to the flesh , these are contrary to one another . Galat. c. 5. vers. 17. Heere is perpetual wrangling and quarrelling ; and the oftner the flesh obtaineth the victory , the greater forces it recouers , becoming alwayes victorious , where it is not reputed an enemy .

Ah vaine , ah miserable men ! What a darkesome night possesseth the breastes of vs mortals ? Why are we so in quest after pleasures and delights , where is neither time nor place to enioy them ? He who is desirous of pleasures must goe into a better world : in this of ours the desire of pleasure is ful of anxiety , & the inioying thereof fraught with repentance . Euery one that wil but cal to mind his passed lusts shal truly vnderstand how bitter the end of pleasure is : from hence we reap nothing but diseases , paines and maladyes ; of a lewd and licentious life the infallible fruits . And so in fine al pleasure turneth into torment . But the flesh only seemes ingenious in remouing from her selfe both burden , scourge and labour , that she may enioy repose in delights and voluptuous contentments . Therefore ( my EDESIMVS ) it is both iust and meet , this beast should haue laid vpon it the burden , rod , and labour ; or els questionlesse we shal find her a rebel .

Now in the end of this discourse I cannot but extol an admirable act of most illustriours & exquisite continency . Vouchsafe yourself with eyes and mind to be a spectatour .

Iohn Godefrey Bishop of Bamberg & Wurzburg , who dyed in the yeare 1622. vpon the 28. day of December when the Diet was held at Ratisbon ; did so wholy consecrate himselfe to chastity throughout the whole course of his life , that ( as if they had beene the diuels themselues ) he auoided and had a particular auersion from those that were the slaues of their lustes : nor could he euer be induced to entertaine the least familiarity with such men . From a little child this Godefrey was accustomed to weare haire-cloth both day and night , and that for whole weekes together . He sharply disciplin'd himself vpon fridayes , saturdayes , the Eues of Christmasse , al the Eues of the most Blessed Virgin Mary , and vpon the Eue of his particular Patron . Al the time he performed the office of a Bishop , he slept only vpon straw couered with a sheet ; many nightes he lay vpon the bare ground , couered only with a course cloth ; and many times at mid-night rose to his vsual prayers . Besides ( which is not impertinent to our purpose ) al fridayes and saturdayes he abstained from meate , contenting himselfe with a little draught of drinke and one only morsel of bread . If at any time vpon these dayes , hospitality , or some other cause drew him to the table , piously to dissemble the constant rigour of his abstinence , he tooke meate from the caruer , as if he would haue eaten it , and anon after , when he might doe it with the least obseruation of others , as if his mind had been vpon some other matter , he gaue it away vntouched to his seruant . Vpon Good friday and diuers other times in the yeare he tasted nothing els but bread and water . This he did most when he perceaued himself least noted of others . In the fast of Lent he neither eat fish , not any such like things , contenting himselfe only with herbes , pease , beanes , or rape-rootes : throughout al the dayes of Aduent he neuer eat any flesh . Certainely sincere loue of chastity was of no smal esteeme with him : which how highly he prized , by this that followeth may very plainely appeare .

In his youth he was of comely countenance , and wel fauoured ; but so that beauty & modesty made a noble mixture together . The diuel by this stratageme vndertooke to lay siege to his virginal chastity . Diuers women of note by the extraordinary beauty of this yong man drawne to affect him immodestly , vnder an honourable pretext inuited him to a feast : who refused not to come , but ( that he might as wel be free from danger , as suspicion ) brought with him his Tutour ; whom before al others they plied with wine , hauing by wicked subtilty conspired that he aboue the rest should be least able to depart from the house , and consequently compelled together with the yong man , committed to his charge , to take vp his lodging there . The matter succeeded accordingly ; so that soundly tipled . staggering and reeling , they commanded him to be laid to sleep in the next chamber . This yong man was also hindred from departing that night : and suspecting no euil suffered himselfe to be brought to a bedde fit for such a guest . But the night being farre spent , the youth fast asleep , and al thinges in deepe silence , these Furyes enflamed with lust , stole secretly into his chamber , and approaching neere his bedde both by wordes and impudent gestures prouoked him to lust . Whereupon this chast yong man , frighted as is were with the sight of so many Stygian Monsters , awaked , and straight with horrour crying out , leap'd forth of his bedde clothed as he was with linnen breeches , & a shirt vpon his back , and so saued himselfe from those impure hands ; leauing al his apparel behind him , and flying out of that treacherous house , betooke himselfe for refuge vnto the next neighbours , as to a sanctuary , where he spent the residue of the night in prayers & thanks-giuing for the victory he had obtained in defence of his chastity . O fact worthy of eternal recordes ! O Nicetas , there are some willing to fight thy combate , though perhaps if they had thy opposites they could neuer come away with the victory . O Ioseph , thou Aegyptian Vice-Roy , acknowledge heer one that emulates thy vertue ! O my EDESIMVS heere I present thee euen with Nicetas himselfe suruiuing in this yong man . I could easily be perswaded that Godefry , after so noble a victory , obtained of God the same fauour , which Thomas Aquinas did ; whose loynes the Angels girded in such sort that he afterward felt no rebellion in his flesh , or if he did , easily suppess'd it . Nor did he for al this liue so secure and carelesse as to confide in his owne chastity , but stil was prouident and circumspect , fearing the diuels subtiltyes . He knew very wel what we spake of before ; that a virgin neuer giues ouer warfare . Therefore being inuited another time to a suspected house , he said he had rather goe to an hospital , and suppe amongst lepers , then only enter into those houses to hazard his chastity , and willingly cast himself headlong into the fire . Neither did he otherwise then he said ; and giuing an austere example of vertue , perpetually established his continency , being ingenious in seeking diuers punishments for his body . His custome was to weare an iron girdle ful of sharp prickles buckled close aboue his naked loynes . His very bracelets , if at any time he wore them , were no instruments of lasciuiousnesse , but of Chastity , not discouering ostentation but concealing vertue : for vnder this golden chaine there was secretly contriued sharpe prickles to torment his wristes ; which would rather haue been without those ornaments of gold , then daily goared with the perickles which were vnder . Questionles Godefrey's , chastity cost him deare ; for he bought and retayned this candour as wel of body as soule , with str●pes fastes and other austerityes . Ex funebribus orationibus Dn. D. Friderici Forneri & P. Ioannis Salleri . But the verse admonisheth vs of Reading , Stripes , and Prayers . We haue spoken of Reading and Stripes : Now I come to prayer .

THE THIRD ANTIDOTE against Incontinency : Prayer and the Practice therof . CHAP. V.

A Certaine man ( as Pelagius recounteth out of a Greeke history ) Libell . ● . n. 3● . asking the aduise of an old Anchorite concerning a secret mallady of his mind : What shal I doe ? ( said he ) my cogitations wonderfully afflict me ; they draw me to nothing els but lust . I cannot so much as for one houres space be at liberty or free . The old man answered . When by the diuels instigation such impure thoughts disturbe thee , enter not into discourse with them : because it is the property of the diuel to suggest , & thy duty to repel and suppresse them . It is in thy power either to admit or reject such guests at their first entrance . If thou doe but resist they cannot wrest from thee any consent whether thou wilt or no. To which the yong man thus replyed : But ( Father ) I am weake and hardly able to resist , the temptations strong and violent ; wherefore I am ouercome and forced to yeald . But none ( said the old man ) are ouercome in this combate , but they that are willing . Doe you know what the Madianites did ? they set their daughters as it were to sale before the eyes of the Israelites , being combed and trimmed to allure them al what they could . Num. 25.2 . So they might allure , but were not able to compel any to dishonesty . It was in the Israelites power not to perish . Many who honoured from their hart the law of God , not only contemned this venereous allurement , but also with laudable reuenge punished those they saw caught with this vaine and inticing 〈◊〉 . So must we likewise . Doth the diuel set before thine eyes faire objects to prouoke thee ? Contemne them ; giue no answer to impure thoughts , spit at al such venerous trumpery ; arise , pray , and cry out : O sonne of God take compassion vpon me . To this the yong man answered againe : Alas Father , I pray , meditate , cry out , but with no sensible gust ▪ I am stupified and moued no more the●… a stone . Doe thou notwithstanding ( said this old man ) both pray meditate and incessantly cry out . Many times the enchanter himselfe knowes not the efficacy of the wordes he pronounceth , yet the enchanted spirit i● sensible of them ; and , whether he wil or no , is made subiect to that humane voice : So although we haue a stony hart , and are oft insensible of our prayers , yet the diuel is sensible of them , is terrified and forcibly put to flight . Pray therefore though you seem to your selfe as hard and impenetrable as flint .

§. I.

Should Salomon ( that prodigy of wisdome and wealth ) only speake concerning this matter it would without doubt be sufficient to perswade vs . I knew ( said he ) ●ap. 8.21 . I could not otherwise be continent , except God bestowed the guift vpon me . And euen this was a point of wisdome , to know from whom this benefit proceeded . I went to our Lord and besought him . Chastity and modesty is a very precious gem●…e , notwithstanding it is sold vnto vs at a smal and reasonable rate . He buyes it that desires it . Pray to God for it & thou hast bought it . Doubtles euery vertue is the guift of God ; but chastity in a particular mannes : therefore by most ardent prayers it ought to be desired of our most liberal Lord ; who , being earnestly sought vnto , infuseth that light into our soules , whereby we may foresee approaching dangers , inciteth and 〈◊〉 our wil , constantly to apply fitting remedies to this malady . He subiecteth our vnbridled appetite to the gouerment of his law ; he strengthneth the combatant , that through the difficulty of the conflict he fal not into despaire , but with an erected mind confide of assistance from heouen : finally he supplieth a man with new forces againe and againe , so that he which hath once begun may run through this race of chastity , and obtaine the prize promised to them that keep and preserue it entire . This was the cause that moued S. Augustine to pray so earnestly : Lib. 19. cons . c. 29. O my God enflame me . Thou commandest continency : giue what thou commandest , and command what thou wilt .

That guest of Paradise , chast S. Paul , was so great a louer of virginity that he desired al should be like him : notwithstanding he was likewise sensible of these durty dregges . There is giuen vnto me ( said he ) 2. Cor. 12.7 . a sting of the flesh , the Angel of Satan to buffer me . And I pray you by what meanes , did this diuine man deliuer himselfe from the iniury of his flesh ? By prayers ; and those thrice repeated . For which respect ( saith he ) thrice haue I besought our Lord that it might depart from me . That prayer at last obtaineth which perseuers and breathes-out fire . Cold languishing prayers neither moue man nor God to condescend . God is a spirit , and it behoueth them that adore him , to adore in spirit and truth . It is falshood & shameful slouthfulnes , when our tongue mutters out prayers and wordes , and yet our mind in the meane while wauering and estranged from our deuotions , flyes abroad to playes and dancing-reuels . You would imagine this man prayed ; but it is meerly his mouth that is labouring , while his hart trifleth ; or which is worse dallies , and is busied about I know not what . This is not to pray in spirit . By these kind of prayers no man wil obtaine the iewel of chastity . That most holy Dauid labouring in his daily prayers , said : Ps. 1●2 . vers. 1. & 2. Vnto thee haue I lifted mine eyes , who inhabitest in the heauens . Behold euen as the eyes of seruants are in the hands of their Masters , and as the eyes of the hand-maid are in the hands of her Mistresse , so are our eyes to our Lord God , til he haue mercy vpon vs . He saith that the eyes of the seruants are in the hands of their Masters , not in his face : that is to say this cast of their eyes , is a kind of asking with a desire to receaue ; it hath recourse to the Masters right hand that he may open it to giue them some thing . So let vs wholy place our eyes on the hand of God , and with a kind of pleasing violence , so acceptable to his diuine maiesty , euen wrest from him this most preciousi iewel of chastity .

§. II.

If at any time a warlike Captaine to whom the defence of a castle is committed , beholdes it ready to be besieged ; presently he writes letters to the owner , that the enemy is neere at hand , and the castle in danger ; that he and his souldiers are in hazard to be distressed vnlesse he speedily help them . Therefore he intreates his Lord , if he wil haue his castle secured , he would be pleased to send fresh souldiers to assist him , so soone as possibly he can . We liue in warfare ( my EDESIMVS ) and haue vndertaken to defend the castle of our soule : diuers enemyes make their incursions vpon it , chiefly Cupid that venereous Archer , who leades along with him mighty troops of allurements , tentations and manifold occasions . Often ( alas ) we are bosieged and beleagred on euery side with great armies : what counsel shal we take ? The first is , not to deferre nor loose time . The next to write letters and send them forthwith to our Lord . Our Messenger is our prayer ; our letters when we powre out prayers before Almighty God . In this case it standeth vs vpon to be of a quick dispatch . So soone as our chastity is in danger , when occasions inuite , enticements flatter , and tentations prouoke vs , let our Epistle straight fly vnto God ; and immediately offer vp feruent prayer vnto him . It wil suffice euen with any of these following , or the like to implore Gods help and assistance :

Ps. 50.16 . O God , the God of my saluation , deliuer me from blouds .

O my most louing God succour me . I perish : saue me .

Ps. 69.2 . O God intend vnto my aide ; o Lord make hast to help me .

O most chast Iesu ! the saluation of my soule is in danger ; guard me that I perish not .

Ps. 24.1 . Vnto thee o Lord haue I lifted my soule , my God in thee I trust , I wil not be ashamed .

O my Iesu ! o most powerful Iesu defend me ; deliuer me out of the snares of Satan .

Ps. 30.17 . Illuminate thy face vpon thy seruant make me safe in thy mercy .

O my God thou who art the fountaine of purity , the louer of chastity , create in me a cleane and chast hart .

Ps. 30.1 . In thee o Lord haue I hoped , I shal neuer be confounded : in thy iustice deliuer me .

O most pure Iesu preserue me in purity of hart .

Ps. 59.14 . May it please thee o Lord to deliuer me : O my Lord looke back to help me .

O my Iesu most worthy to be desired , draw me wholy vnto thee .

Ardent prayer is a powerful weapon against the wicked spirit , which you may learne by that which I relate . There was one of the Sodality of the most Blessed Virgin ( a very intimate freind of mine ) who by sundry inward suggestions , was much tempted to dishonesty . Thrice in the night the wicked spirit impetuously assaulted him : one while in the likenesse of a tal man , instantly contracted to the stature of a little dwarfe , at last in the semblance of a Virgin : but proiected nothing lesse then that which was virgin-like or pure . This yong man , taken in these straights , began to bend al the weapons he had against the enemy . Sometimes he called vpon his Patronesse ; anon he endeauoured to signe his hart with the signe of the crosse , but this was almost in vaine , for both his hand and his thumb was benummed and destitute of strength . At last his tongue relieued him ; so that calling vpon God , his hands returned to their proper office ; and the shapes of those Syrens vanished into smoake . Yet was not the fire quenched at their departure ; but the yong man burned stil with liuing flames , whereupon he rushed out of his bedde , and falling flat on the ground began to punish himselfe , and when he had laine there for the space of an houre , triumphed ouer those impure flames . Anno 1614. factum .

Christ commanded vs daily to pray : Et nenos inducas in tentationam , and lead vs not into tentation . And likewise commanded this final clause to be added : Sed libera nos a malo , but deliuer vs from euil . We ought as wel to beseech God we may not fal into , as that we may escape out of danger . And let not this prayer proceed from the lips only , but from the inward feeling of the hart .

§. III.

Heer I would haue you represent vnto your selfe two special men in prayer , while they are in great danger of loosing their chastity . These were King Iosaphat , and Thomas Aquinas , Thomas had determined to consecrate to God & to chastity the prime of his youth . His parents to diuert him from this determination , endeauoured to ouercome his most ch●st hart , by faire meanes , threates , promises , and other strange inuentions . Al their strokes were in vaine ; vanished into ayre : and their sonne was more confirmed and setled in his determinate purpose . Therefore to ruinate this wal , it was to be shaken with a more forcible engine . Satan was not wanting , but alwaies most vigilant to prouoke them . S. Thomas thought himselfe secure alone in his chamber , which he afterwards perceaued was a dangerous prison . For thither was sent a woman more remarkeable for beauty then modesty , discouering wantonnesse in her very lookes , who began with many faire and lasciuious allurements to inuite to lewdnesse this modest yong man . There was nothing in her but spake perswasiuely : her voice , beauty , gesture , eyes , apparel ; yea the very odour of her garments . So many wordes , so many dartes ; whatsoeuer she vttered was contagion and poison .

O Thomas how many shafts fly against thee ? euery one of them brings death and destruction . If thou admit but one it wil inflict a deadly wound . Assuredly this excellent yong man felt this flattering poison penetrate to his hart . Heer imitating Nicetas , like a braue Champion in the Listes , he aduised on the matter , and presently addressed himself to Christ ; cryed out : Suffer not , I beseech thee , ( o my Lord IESV ) and thou most holy Virgin Mary , suffer me not to commit any dishonesty in your sight . O my most chast IESV permit me not to sel for any filthy lust the eternal delightes of heauen . Hauing said this , he snatched vp a burning fire-brand , and draue away that enchanting Syren , thrust her out of his chamber , shut the doore against her , and got the victory . In this encounter he had no aide more aduantagious then prayers powred from a feruent breast .

§. IIII.

More perilous was that of Iosaphat sonne of King Abenerus ; and had not his singular vertue , as it were twice conquered vpon the same theater , he had not gained so great an applause of the Angels . Damas . lib. de Barl. & Ios. c. 30. This yong Prince had been instructed in Christian religion by Barlaam an Eremite ; and thereupon became more chast in his life and conuersation , then when he worshipped idols . Abenerus his father nothing approued this seuere life of his sonne as one that knew no other heauen then to wallow in impurityes , and to be drowned in pleasures . Who ( after the attempting of sundry stratagemes ) finding his sonne impregnable ; determined , by perswasion of certaine Magitians , to set vpon him with subtilty and craft . He remoued al his Court-like retinue , appointing only certaine yong damsels to wait as hand-maids vpon him . Bring me Sampson , giue me Dauid or Salomon , and let vs see whether any one of them would haue remained free from impiety amongst so many corrupt and fraudulent enticements . Nor had Iosaphat a hart of adamant , or steele ; he rellish'd their false allurements , began to burne , and in fine his breast conceiued such flames of lust , as he thought himself not able to extinguish . Yet doubtles he withstood his enemyes brauely , & opposed them manfully . For one while he set before his eyes God ; another while his lawes ; the paines of hel , the reward of heauen . Yet were not the venereous flames allayed in his breast . Neither God , nor the consideration of heauen or hel , hope or feare , reason or discourse could much mitigate these vnreasonable thoughts . It seemed his last refuge and presentest remedy against this mischiefe , to fal prostrate on the earth , & betake himselfe to prayer . Wherefore lifting vp his eyes & hands to heauen , he said : O my God , thou that art the only hope of those that are distressed , cast a merciful eye vpon me . Al things are in thy power , thou takest compassion vpon al. Behold ( o Lord ) what I suffer ; my cogitations kil me : I perish veterly vnles thou help me . I desire to keepe my selfe chast both in body and soule , but am vanquished if thou defend me not . O my God , let me be only thine , stay me from falling into perdition : to thee wil I liue , to thee I 'le dye . Our benigne God moued with his feruent prayers assisted him , and suddainly that rabble of impure cogitations vanished away . Yet did nor this yong man though victorious desist from prayer , but from that time ( which was then in the euening ) watched and continued in this holy exercise til 〈◊〉 rising the next day .

§. V.

But Iosaphat had not yet passed al his danger : a sharper and farre more perillous combate was at hand . There had not long before been giuen to his father Abenerus , a certaine damsel the daughter of a King taken in the warres , a woman of so singular beauty that the seemed to surpasse the fairest of those times ; yea to be euen a Goddesse vpon earth . This Lady was laid , by the strong endeauours of the Kings Magitian , as the chief foundation of this tragedy : who to make himselfe more secure of the victory , by a Magick spel conueyed a wicked spirit into her , fortifying heerby these combinations in such sort , that there might be no possibility of euasion . The diuel therefore comes performed vnder that comely shape , and to affaile more cruelly , began by flattery at the first . The damsel instructed by diuelish subtilty , to deceaue as much as possibly she could , craftily fain'd her selfe very desirour to embrace the Christian religion . Satan , that hellish fisher , fix't that baite on his hooke , which he knew such kind of fisches most earnestly sought after . Yong Iosaphat , thinking this an excellent occasion to saue a soule from damnation , said , he desired nothing more , then that many might with him be conuerted from Idolatry to the faith of Christ . Wherupon speeches passed on both sides . The yong maid , quaintly faining her selfe to be ouercome , & by degrees to condescend & yeald to the truth , said there should be no want in her , she would willingly ( if he vouchsafed to take her to wife ) be baptized and embrace the Christian faith : that she wanted only the fortune and not the bloud or descent of a Queene : but she was of opinion , the Christians not so much esteemed the fortune , as the mind and vertues for a dowry . That her Father , grand-father , great grand-father and their ancestours were Kinges . That their royal estate was by warre somewhat impaired : but neuertheles belieued ( seing she brought vertue ) she should not come without a portion to him that would make her his wife . Alas Iosaphat , alas ! thou wert neuer in more danger to be vtterly vndone . The poore yong man stood astonished , and in silence commended and admired her prudent & graceful speech : and , as it hapneth to men vpon such tearmes , often cast his eyes ( which now began to forget their wonted recollection ) vpon the speakers face , who to perswade him not to haue so great auersion from honest mariage , began to alleadge , I know not what sentences out of the Gospel , ( which she had learned of her Maister the diuel ) as namely that by Christs owne presence mariages were commended . She extolled honourable mariage , and an immaculate bedde . To conclude , brought many things in commendation of wedlocke .

To gaze on her , and listen to her eloquence , and not to be perswaded , must rather proceed from dluine power , then the frailty of a man . Euen silent beauty it self , is a most eloquent Oratour , with prowerful charmes euicting whatsoeuer it wil. When it hath once powred forth its hony intermixt with elegant termes , the mind ouercome with allurements is easily perswaded . Hitherto Iosaphat against al the violence of lust seemed a stone , an vnmoueable rock : but this lasciuious diuel with impure flames had so powerfully enuironed this bulwarke , that it began like fleeting sand to be weakened and moulder away . Iosaphat was not as yet ouercome , notwithstanding the victory was doubtful ; for he began to be turmoiled with perplexities of mind , who before had determined to reserue his body free from touch of any woman . He begins to wauer , to be troubled , to stagger anxiously betweene both , not able to resist this perturbation , nor absolutely quit himself from these ambiguous thoughts .

§. VI.

After this most pestilent Oratour was departed , he assumed the office both of iudge and accuser , and began both to propound & answer his owne obiections , and so entred into a great conflict with himselfe , wauering in his resolution ; til at last he spake to his solitary selfe in this manner : There is no dishonest thing , said he , required at thy hands ; mariage , and that without disparity , is fairely propounded . A Queene she is that desires a husband , a thing ratified by the Christian lawes : Eccl. 26.20 . 't is true . But doest thou remember what Barlaam taught thee ? nothing can paralell a continent life . But heer is an occasion offered of gaining a soule , by the conuersion of a prince-like yong maid to the Christian faith .

O my Iosaphat , this is not to gaine soules ; thou rather art in danger by seeking to gaine anothers , to betray thyne owne ; thou knowest wel that saying : Matth. 6 16. what profiteth it a man if he gaine the whole world , and suffer detriment of his owne soule ?

But it belongs not to euery one to lead a chast Angelical life ; 't is true . But he that fightes not like a virgin , must not expect the rewardes promised to virgins . But it is a hard matter to liue in perpetual conflict ; stil to contradict a mans selfe , is difficult , but glorious , and the only thing most grateful to God .

Certaine it is that many very holy men , who otherwise had perished , haue been saued in wedlock . But 't is no lesse credible that many haue perished in wedlock , who had been saued without it .

Admit I proceed as I haue determined , who knowes whether I shal perseuer ? 't is one thing to begin , another to continue constant til the end . But that must be left to God ; this care he wil take to himselfe , he that perswaded me to begin , wil assist me to accomplish my designe . But nature is repugnant . That which is corrupt , not entire : and God is farre more powerful then nature .

But what shal I doe ? I burne ; I am enflamed ; my mind hath been long since set on fire with impure cogitations : that Stygian torch flameth in the very marrow of my bones .

But thou mayst easily ouercome this heat with the flames of Christs loue , with Christ's precious bloud thou mayst easily extinguish this fire .

Did not one of the Apostles say : 1. Cor. c. 7. vers. 38. He that ioyneth his virgin in matrimony doth wel ? It is so . But the selfe same Apostle added : He that doth not ioyne her doth better ; and : It is good for a man not to touch a woman . But had not some of the Apostles wiues ? They had , but amongst al which they left for Christes sake , were included their wiues : so that al the Apostles were either virgins , or ( when they were called ) continent after mariage .

Is it not the saying of S. Paul : It is better to marry then to burne ? Yea , and his also are these wordes : 1. Cor. 7.8 . But I would haue al men , be like my selfe . And I say to those that are not married , and to widowes : It is good for them if they so continue as I am .

Alas what shal I do ? I would to God , I had neuer seen , I would I had neuer listned to this betwitching damsel . This perhaps had been better , but yet though I haue done otherwise I ought not to despaire .

But her beauty neuer ceaseth to represent it selfe to my mind . Yet is not God more beautiful , from whom ( as a silly drop from an immense ocean ) proceedeth the forme & beauty of al things .

Ah if this vehement conflict of mind continue any longer , I am not able to indure it . Leaue this to God's prouidence , let vs indure that which God wil haue vs to day , and he wil haue care of vs to morrow . But what ? shal I leaue that poore wreched maid stil in the iawes of the hellish dragon ? On the otherside hast thou already forgotten into what dangers thou wert falling by the familiarity of women ? Thou hast scarcely escaped , and do'st desire againe to run into them ? None can better iudge of perils then they that haue tryed them . Notwithstanding it is the part of a Christian to be careful of anothers saluation ; but before al of his owne . For the flesh inuenteth very faire pretexts to shrowd it's dishonesty : it plotteth with a thousand subtiltyes how to supplant vs .

A long time he was in this manner warring with himselfe reciprocally debating the matter : til at last making a vertue of necessity , he found a meanes to relieue himselfe : and so , as to a sacred anchor , retired to prayer . And hauing a long time continued therin , not without teares , he fel asleep , and saw in a vision those things , which when he awaked , made him both weep for ioy , and tremble for reuerence of Almighty God . From that time forward ( saith S. Damascene ) the beauty of any woman whatsoeuer he beheld , seemed to him more lothsome then a stinking puddle or putrified carcase . Thus were those cruel assaults of the wicked spirits suppressed by prayer . It is continency therefore ( my good God ) thou commandest : giue me what thou commandest , and command what thou wilt . August . But by right , prayer must be accompanied with confession .

THE FOVRTH ANTIDOTE against Incontinency : Frequent confession . CHAP VI.

HE that loueth purity of hart , for the grace of his lippes , shal haue the King for his freind . Pro. 22.11 . Nothing so much deserues diuine fauours , as to haue alwaies a pure and cleane conscience . But no man is able to keep it so , vnles he often cleanse it . Frequent confession of our sinnes enableth vs , which if it be but seldome , wil hardly be entire , as most truly saith S. Bernard : Bernard l●b med. c. 37. Computatio dilata multa facit obliuisci ; Accountes long deferred make a man forget many things . He that lookes into them but seldome , must needs omit one thing or other . And as accountants are more careful , who if not euery day , at least once a week , read ouer their booke of receits and expences : so for the most part are they of a more pure life , who euery weeke present the staynes of their consciences to the eares of the Priest . Speedy confession affordes speedy remedy . And this is the first important reason to moue vs to frequent confession . I wil giue you another .

We are continually exposed to infinit dangers of offending God . Our knowne enimyes , the diuel , the flesh , and the world ( albeit we withstand then neuer so much ) suggest , draw , perswade , allure , and daily importune vs ; but they only draw , they cannot compel vs ; their special endeauour ( to the end we not may become good and vertuous men , nor carefully obserue the staynes and spots of our conscience ) is to perswade vs to be slack and negligent in washing them away . What meanest thou ( say these our deceauers ) to haue so nice & tender a conscience ? Thou wilt stil haue enough to doe , thou shalt neuer want busines nor trouble ; there wil alwayes be something to wipe away , nor shalt thou euer haue any end of thy labours . Dost thou not heer perceaue what thine enemies goe about ? These are the secret counsels of the diuel in the disguise of a Freind . If thou wouldest not be damnified by these pernicious suggestions , make them presently knowne . He that layes open the secrets of his freind looseth his credit . The diuel faineth freindiship with thee : thou shalt easily be rid of this masked freind , if thou disclose al his secrets by frequent confession . Eccl. 27.17 . The same which S. Bernard wrote of the sacred Eucharist , we may likewise alleadge of the Sacrament of Confession . Two things ( saith he ) In caena Dom. de Bapt. & ablut . ped. the Sacrament worketh in vs . It extennates the difficulty in resisting smal sinnes , and in greater preuents and hindreth our consent . The Councel of Trent affirmeth that they , who with due preparation participate of this Sacrament , are preserued from yealding to temptation , and with facility proceed warily and vigilant in the way of vertue . These are the wordes of the Councel : But the difficulty itself of this kind of confession , and shame of disclosing our sinnes , might without doubt seeme very great , were it not that so many benefits and consolations , worthily concurring with this Sacrament , are by absolution certainly bestowed vpon vs . Experience , itself is a sufficient witnesse , sith in those cityes , where the Sacrament of Confession is frequented , we see many spend the whole course of their life without any great or heynous crime .

I wil likewise adde a third reason why a mans conscience ought to be purged with often confession . We are so enlightned by this Sacrament of Pennance , that our sinnes , and the original causes of them , are farre more easily discerned . The beginning of saluation is the knowledge of sinne . Of which he that is ignorant wil not be corrected . It is requisite thou shouldest find thy self guilty , before thou goest about to amend thy fault . Some men glory in their impietyes , and how is it possible they should haue any thought of remedy , when they number their vices in lieu of vertues ? Therefore as much as thou canst accuse thy selfe : looke into thyne owne conscience . First performe the office of an accuser ; then of a iudge ; and lastly sue for pardon . Sometimes likewise doe that which is repugnant vnto thyne owne wil. It is the prayer of that Kingly Prophet : Psal. 12.4 . Illuminate mine eyes , that I neuer sleep in death ; least at any time mine enemy say I haue peruailed against him . Publike sermons , if they moue any one in particular to amendment of life , in this respect they moue the lesse , for that they ayme at mouing the whole audience : but those admonitions which are giuen by a ghostly father for the auoiding of vices , supply the place of a sermon , which are so much more effectual , in regard they are deliuered to direct and guide but one in particular . Warre is begun & managed in due order , and there shal be saluation where many counsels are . Thy warre in the defence of chastity wil not long be successeful vnles thou dispose thy selfe thereunto by often confession ; wherin thou mayst likewise take aduise how with dexterity to ouercome the enemy of chastity , which is a very crafty and in a manner a domestical enemy . And be assured thou neuer standest more in need of present and mature counsel then in this conflict , which is so secret and intestine .

§. I.

The fourth reason is for that a sinner● & exact confession is neuer made without some new increase of diuine grace imparted to the penitent . As God is much offended with an impudent sinner , so is he highly pleased with him that modestly confesseth his sinnes . Very true is that which S. Bernard saith : In Confession is al hope of pardon and mercy , neither can any one be iustified from sinne , vnles be first confesse it . For euery one , from the time he becomes an accuser of himselfe begins to be iust . Therefore Pipin chiefe Steward vnder Dagobert King of France , that is to say Gouernour of the whole Court , and the next in authority to the King himselfe ; Stephanus al. de ●o . l. 1. c. 2. a man of a most entire good life and fame , and who was not vnworthily called Disciplina regum . the discipline of Kings : he ( I say ) alwayes when he came to Confession ( in token of his penitence and sorrow ) went to this sacred tribunal vpon his bare feet .

Wil you haue the fift reason ? He that refuseth to be wary , shal neuer be chast . You shal see for the most part , those that are the wariest are the chastest . Chastity and modesty are more tender and fraile then Venice glasse ; with the least knock that may be , they are either crazed or broken . But the most necessary cautions for the preseruation of this crystal vessel , are chiefly taught by frequent confession . Therefore the diuel , that Maister so ful of fraudes and subtilties , so much laboureth to make confession grieuous and hateful vnto vs . He obiecteth tediousnesse , interposeth businesse , alleadgeth diuers things , and leaueth nothing vnattempted , that our Confession may be seldome and coldly performed . These ( saith this crafty impostor ) are but smal matters : what need hast thou to be so feareful of trifles ? What a butchery of conscience wilt thou make , if euery , little moat be so scrupulously picked out But beware ( my child ) of the least sinnes , if thou wouldest not fal into greater . He that contemnes smal things , shal fal by little and little . Eccles. 19.1 . None shal euer be wary of great matters , if he neglect those that seeme smal .

Vnto this I also adioyne the next reason . The ioy & peace of conscience is by no meanes otherwise to be procured then by frequent confession . Al things , ( saith S. Bernard ) Lib. med. cap. 37. are washed in confession : the conscience cleansed , bitternesse taken away , sinne put to flight , tranquillity returnes , hope reuiues , the mind waxeth cheereful . After Baptisme no other remedy or refuge but Confession is allowed vs . We daily contract some kind of filth ; we are daily contaminated ( such is the condition of this our life ) and if we doe not often wash out those spots with which we are soyled , they wil increase to a great multitude , and wa● almost infinite ; and from a few graines , euen like the very sandes of the sea . Dauid was the best and holyest of Kinges , notwithstanding for so much as he had deferred his repentance , as he himselfe witnesseth , he was arrested by innumerable miseryes . Euils ( saith he ) Ps. 3.13 . haue compassed me which haue no number : mine iniquityes haue ouertaken me , and I was not able to see : They are multiplied aboue the haires of my head . Of such kind are these impurities of the mind , that if they be not quickly purged by pennance they wil presently more and more encrease . Hereupon it comes to passe that he that is in sinne wil be yet more and more contaminated . Apoc. 22.11 . And who can haue a quiet and cheereful conscience where these impurities perpetually increase . Cleanse thy conscience if thou wouldest haue it merry : take away the cloudes of so many sinnes ; the gnowing of so many wormes , if thou wilt haue it cleere & perspicuous . It wil neuer find any quiet in the remorse and sharp stings of thy crimes . But light sinnes ( say you ) disturbe not the tranquillity or peace of the soule . No sinne is so light but it hath its sting more or lesse ; nor can there be any true repole or cordial mirth so long as the mind is compelled to endure it . A secure conscience is as it were a continual feast . Pro. 15.15 . Wherefore I constantly affirme that thou shalt neuer haue repose of conscience , but by frequenting the Sacrament of Pennance : since it is the only meanes to help a man to true and perfect security . When thou hast killed al those gnawing wormes of thy troubled soule , then finally shalt thou enioy a pleasing delicate banquet : if thou long suffer these to liue , it is in vaine to expect any feast . Where a man is stung , he is troubled : nor can he enioy true alacrity of mind vnles he be wholy freed from the gnawing of a perplexed conscience . No man but he that hath a secure mind enioyeth that daily banquet ; and secure it wil neuer be vnles it be pure , and as it were alwayes newly washed and embelished by Confession .

§. II.

Heer I adde the seauenth reason neer allyed to the first . Many holy persons , as wel men as women much delighted with repose and tranquility of conscience , did frequent this Sacrament as often as they could : yea many haue purified their soules by daily confession , and would oftner haue done it , if they might haue had leaue .

Birgerus a man potent and noble , father of S. Brigit , euery friday to make his confession kneeled at the feet of the Priest . Sur. tom. 4. die 2● . Iulij . I wil said he , ( for this was his reason ) so compose and order my affaires with God this day , that I may bea●e patiently whatsoeuer troubles & crosses , the dayes following he shal be pleased to send . The same likewise did Birgerus his sonne throughout the whole course of his life ; who also before or after Confession was wont to discipline himself● His daughter Brigit from her tender yeares ▪ Vlpho her husband , and others of this most religious family obseru'd the like course . The grand-father of B. Lidwine practisc'd the same : who hauing vpon the friday purified his soule by Confession , on the day following , fasting only with bread and water , punished his body . This hath alwaies been the mind of the most religious ; either not to commit sinne , or if through frailty they transgressed , to be absolued thereof so soone as possibly they could . They run a quite contrary course who take a pleasure , and delight to be drowned in turpitude , liue in sinne like Libertines , and think it a base thing to be reputed modest or continent : but , when they are to make Confession of their sinnes , put on a brazen face , which with them is bashful modesty : wickedly blushing to confesse , that which they nothing feared to commit . These senslesse wretches who are shamelesse in sinning , and yet in pernicious silence impously bashful , may be warned by a dreadful example which I haue here , recounted in a Poeme . This hapned about 1590. as appeares by letters written thence by F● . Ben●iu● & Gaspar Pitil●… If you wil , EDESIMVS , I wil read it .

'T Was silence made my Muse abruptly sing : From rich Peru I heauy tidings bring ; Which being heard with an attentiue eare , Shal strike the stoutest hart with horrid feare . Silence I say made me recount in verse What graue-authenticke writers doe reherse , Of one but yong ; of sixteen yeares of age Who to be seene now comes vpon the stage , That Europe on a maid may fixe her eye Which lately acted this sad tragedie . Pernicious silence ! oh ! Be not afraid , I blame not silence in a modest maid : But most admire that vertue . My intent Is not to taxe her for this ornament . But as the dumbe and neuer croaking frog , That lurk'd within the foule Seriphian bog , Transported into Scirus was the same , Remain'd so silent , that by pratling Fame Prouerbially Seriphian frog did sute With those that were in al occasions mute , When they should speake : Alas ! thus it befel When Catherine was baptiz'd , & so from hel Transported , where she long had made abode ; Yet now a member of the Church of God , Like the Seriphian frog in Scirus she Remaines as mute . Deepe taciturnitye Had seiz'd vpon her faultring tongue : when sinnes , Great sinnes were to be vtter'd , she beginnes By sacriledge t' augment them , euery time Confessing , she commits another crime , Because she only venial sinnes reueales , And from the Pastour of her soule conceales Her mortal crimes , like monsters in her breast , Which partly in behauiour she exprest . For with a soule impure doe euer sute Lasciuious wordes and carriage dissolute . Which when her Mistresse saw , as she was bound , She often chid her for it ; but the wound Thus was not cur'd , which festred in her hart . Not Paeons skil , nor yet Machaons art Could heale this fore . Poore soule ! she stil went on In her dishonest course : but had not gone So farre as to escape that hand , wherby Sick soules , that lye on a dead lethargie , Are often rais'd . Catherine fel sick , what did She then , who hitherto had alwayes hid Her greatest sinnes ? She had ( it seemes ) remorse , Call'd for her ghostly father , and her course Of vicious liuing she would change , 't was thought . But , oh ! that dumb-accursed diuel wrought So powerfully , that she nine seueral times Confessing , stil conceal'd her mortal crimes , As lurking vipers in her sinful breast And only light and triuial sinnes confest . Nay more ; the Priest hauing but stept aside , She ( wretch ) began to morke , scoffe and deride , And to her fellowes said : My sinnes confesse ? Haue I nought els to doe ? Then filthinesse , With foule lasciuious tearmes , she so depaines , That straight therwith her Mistresse one acquaintes . Who schooles and chides her for her lewd behauiour , Exhortes her to returne vnto her Sauiour . With contrite hart : And then with mild aspect Perswaded her so farre as to detect What she conceal'd euen from her ghostly father . 'T is very strange ; she to her Mistresse rather Impartes her greatest sinnes ; and why not then Vnto the Priest ; who , not like other men , Heare s in confession , which for ay conceal'd , By word or count'nance neuer is reueal'd . But as Hyparchion in the solemne rites , And feast amongst the Iuliopolites , Was suddainely strucke dumb , when most of al He should haue spoken in that festiual : So Catherine in the sacred solemne rite , When most of al she should haue brougt to light Her secret sinnes , tongue-ti'd she was as mute As was Hyparchion tuning of his lute : Runnes on the smaller strings , when she beginnes , But touches not the Base of mortal sinnes . She to her Mistresse yealdes a reason why : Neer my left hand a Blackamore stands by , Biddes . me conceale from him and not vnfold Such venial crimes as mine . Which were enroll'd As black as hel within her sinful brest . Besides ( said she ) this black one doth suggest , Should I tel al , the Priest would me repute A grieuous sinner , leud and dissolute . At my right hand ( quoth she ) one sayes , confesse , ( For then appear'd the sacred Potronesse Of greatest sinners ) biddes me vp with al , To free my sinful soule from hellish thral , And vomit forth al filthy dregges of sinnes . The Priest is call'd for ; who againe beginnes T' exhort her to a ful confession then As had before S. Mary Magdalen . In vaine . For she more obstinate became , Would not pronounce so much as IESVS name . Dumbe diuel ( oh ! ) how hard it is I see Aboue the rest , to foile and vanquish thee . For Christ himselfe , whose becke thou must obey , Was casting out of Satan , Scriptures say : It was not done , he was but doing it . Thou mad'st indeed delayes that were not fit , But that therby we might auoid that euil , The mutt'ring dumbe and euer silent diuel . Vpon a time her ghostly father brought A crucifix , and earnestly besought She would reuolue , and cal to mind the paine Christ suffred for her on the crosse . Againe Wil'd her to thinke how by his death redeem'd , Her soule was highly priz'd by him . She seem'd With this offended , and with angry lookes , And indignation shewes how il she brookes His ghostly counsel : addes these wordes thereto , I know it wel , what would you haue me doe ? To whom her Mistresse presently repli'd , Conuert thy self to Christ who for thee dy'd . He wil forgiue thee al if thou confesse . But 't was in vaine , she would doe nothing lesse : Desireth them not to molest her more , And then beginnes , as she had done before , To sing loue-songs , with wordes lasciuious-rude Thus many , dayes and nights in turpitude She spent , as she before in health had done . Vntil at last when the Al-lightning sunne Posting from that bright hemisphere , descends , She for her Mistresse and the seruants sends , And then burst forth into these wordes : Ay me ! I haue offended God most grieuously , In not confessing of my sinnes aright . My guilty conscience doth my soule affright . Which hauing said , stretch'd forth she lay for dead , And her dul eyes were sunck into her head A ghastly looke ! O horrour to behold ! O might the forme of this foule vglie mold ( The soule ) be seene which lurk'd within that shed ! While al the standers by thought she was dead , And seriously amongst themselues conferre Where they may best this loathed corpes interre . But loe , how often , like the louing henne Gathering her chickens , God doth deale with men : How often saught vnder his mercyes wing To shrowd her soule , which now he seemes to bring From depth of hel ; for thither it seem'd gone Til shee awaking with a hydeous groane , Appear'd with sad aspect ; reuiu'd againe , They hop'd that now , t' escape eternal paine She would entirely with a contrite hart , ( Now calling for the Priest ) her sinnes impart . Heau'ns stand amaz'd , your gates be desolate , And men astomisht heare what I relate . This soule , as now come from the lower bel , Retir'd againe into her earthly cel , Is stil the sa●… , as silent as before , Confess'd smal sinnes ; but would confesse no more . Yet had three bo●ers giuen . O precious time ! One teare at least for euery mortal crime : One act of sorrow . Oh! in time begin . Take but the crosse into thy hand ( quoth they ) A holy taper . She would not obey . Say IESV , IESV . No ? Oh endlesse shame ! Not once ? Not once would cal on IESVS name . Who is that IESVS ? said this wicked creature , I know him not ; and then with vgly feature Turning her ghastly looke with shaking head Vnto the further side of th' horrid bed , With one not seene , she secretly conferr'd . With that a fellow-seruant much deterr'd ; Who trembling ( sicke in bed being laid there-by ) Desir'd to haue a chamber seuerally For vgly shapes ( she said ) to her appear'd , Which rounded Cather'nes bed , wherwith affeard Would faine goe thence ; for who would make ab●…de With her who was euen quite bereft of God ? For now the time approch'd of her decease , The night of bondage not of her release ; The night in which her sinful soule departes : But whither ? Oh! How many trembling harts That night with horrour shak't ? What then befel Shal serue in lieu of Cather'nes doleful knel. That al , who heare the sound may sighing cry : Confesse aright to liue eternally . A filthy stench that seem'd exhal'd from hel Fil'd al the house , where she lay dead : the smel They so abhorr'd , that straight the corps they drew To th' open ayre . But lot , what did ensue . As when a sheepe but newly fall'n to ground Dead of the murren , rauens compasse round , And greedy vultures , seeking for their pray , Wherwith engorg'd they fly not straight away , But houering in the ayre , or on a bough , Attend the carcase : So the diuels now , That seiz'd vpon her soule ( experience tries ) Are houering round where her dead body lies . For then out of his bed ( yet without harme ) They drew the Ladyes brother by the arme . A maid vpon her shoulder had a blow , The markes wherof she many dayes could shew . And as for beastes : the dogs did howle & bawle , The horses beat their heeles against the wal , Like creatures haunted with some hellish sprite Ran to and fro , as mad , that dismal night . Next day the body drag'd t' a dung-hil pit They without Christian burial couer'd it . Which done , what hapned wondrous is to tel , How like a fury Cather'ne now of hel Bestirres her in the house ; or els the diuel , Or both , at times were actours of the euil . A maid pass'd through this stinking chamber , where Cather'ne deceas'd : though nothing did appeare , To fling at her , yet at her head was throwne A vessel from the shelf : but she was gone Before ; and so escap'd that battering bal , Which was in pieces burst against the wal . Bricke-bats and tiles out of the ayre fel downe In euery street , and farre without the towne . From whence that stony-stormy showre should fal , Al men admir'd ; for there the houses al With reedes & palmes are couered not with tiles . Of bricke and lime there were no lofty piles : The very pallace was not framd of bricke . But now behold another antike tricke . A maid was drawne about yet nothing seene , Drawne by the foote , & so ( poore wench ) had been So farre , that al , amaz'd to see her , stand , How she discurteously ( not by the hand ) Was drag'd about ; yet nothing was descried , And so the more therby were terrified . Vpon another time , a mayd ( I wot ) Went for her gowne , or els her peticoat , But she in hast entring into the roome , Perceau'd that Cather'ne thither too was come , Who rais'd her selfe vpon her toes , therby To reach an earthen vessel suddainly , Which , ayming at the maid , the damned ghost Let fly against her head , but hit the post ; Which in a thousand pieces burst the pot , And so the maid escap'd th' infernal shot . The Mistresse of the house , vpon that day , Supp'd in her garden where the ghost would play Her wonted prankes . A brick-bat there in view , Almongst the dishes and the platters flew . The supper therupon fel to the ground , None stai'd to take a morsel at rebound . Then did her sonne , ( for stil the ghost did rage ) That was a little boy fower yeares of age , Cry out aloud : O mother , mother see Where Cather'ne comes : o now she thrattles me . But holy reliques to his neck applied Asswag'd the paine , the ghost durst not abide . The house with sprites thus haunted night & day Constrain'd the Mistresse to remoue away . But yet some seruants there she left behind Although they were a tun'rous sex by kind . Where hauing staid awhile , Cather'ne hard by , With hollow voice call'd in the pantery . And call'd one thrice by name . Away she ran , And so perchance had done the stoutest man . She tels her fellowes what she heard , & they Ready to follow or to lead the way , Will'd her t' implore his aid , that was Almight , And ( bearing in her hand a hollowed light ) Goe back to see who call'd : with whom they went , T' encourage her . Behold incontinent The ghost appeares , and with a frowning looke , Biddes her put out her candle , could not brooke The hallow'd taper ; and commandes her traine Should not stay there , but straight returne againe . Meane while , what hart so stowt , what man so bold , That could this sad and feareful sight behold ? Cather'ne , appear'd in flames that issued out From euery ioynt , and clasping round about Her wast , a guirdle neer ten fingers broad Of hellish-scorching flames was seen . O God! This was for her lasciuious life a paine , Embrac'd before , and now embrac'd againe With flaming guirtes , that was before enflam'd With burning lust : and she , who was a sham'd To vtter her fowle sinnes , brings al to light , And shewes what paines succeed a short delight . So like a barrel fill'd with pitch and tarre Mounted vpon a beacon , that 's seen farre , Cather'ne is flaming with a hydeous blaze , Which may with terrour al the world amaze . Al you that saile in this tempefluous maine , Behold the beacon's fir'd ; behold againe , How from her head the flames are mounting high , And from her feet the like you may descry : Because her thoughtes and steppes were wholy bent , To burning lust , and life incontinent . O! let this beacon flaming in your eye , Denounce the paine , that lastes eternally , In lieu of pleasure which a moment gaue , Make to the hauen , and saile aright to saue Your crasye vessels . Let not shame make hard T' explaine your sinnes . The needle of your card Must point at truth in your confessions . Shame It is to sinne , not to confesse the same . As dreadful to the sight , so to the smel She was as loathsome : that euen now from hel , From that sulphurean lake , she seem'd new come , With filthy vapours hauing fill'd the roome . The maid astonisht like a statue stood , While in her face and lippes appear'd no bloud Behold the dreadful ghost biddes her draw neere , Come hither ; fly not from me : doe not feare ( Said she ) why dost thou shake and startle backe ? How often haue I call'd thee ? Like a cracke Of thunder breaking from a clowd , which scares The hardi'st wight , that s taken vnawares , The hollow voice had daunted so the maid , And had her soule with terrours ouerswaid ; That , not her selfe ( for so how could she be ? ) Cry'd out , Good IESV ! who in seeing thee Can but with terrour quake ? This hauing said , Behold a child appeares vnto the maid , Which from aboue descends as bright and faire , As Phebus rayes embellishing the ayre . Be not afraid ( said he ) but now draw neere , And vnto Cather'ne lend attentiue eare , That thou mayst tel the world each thing she sayes . And when thou goest from hence , without delayes , Make thy confession : for who first begins , May teach the rest to expiate their sinnes . Then Cather'ne spake , being come to act her last , Amidst the flames with count'nance horrid-ghast Sayes to the maid , but with a hydeous tone , While euery word was ended vith a grone : Know I am damn'd , damn'd to the lowest pit ; For euer damn'd , for I deserued it . For to confession though I often went , I fl●… abus'd that holy Sacrament : Confess'd my light and triuial sinnes : as these ; Distractions , idle wordes , did not ap'pease My angry thoughts . While I ( alas ! ful raines Gaue to vnbridled lust , for which these paines I now endure . I liu'd dishonestly , Sinne vpon sinne ceas'd not to multiply . Yet neuer would confesse my monstrous crimes . And therefore learne , oh ! learne of me betimes , To make a true confession , vtt'ring al , T' auoid this paine and euerlasting thral . Thus I admonish , and am forc'd heerto , Or els damn'd soules this office would not doe ; That my example may a terrour be To them that wil conceale , sinnes willingly . This hauing said , the Au● Mary bel Rung in the Church , and so the ghost to hel , B●ing slunke into a corner , fled with speed Tendure the punishment for her decreed . The Angel then although a child to sight , Before he tooke to heauen his nimble flight , Commandes the maid to get her thence , and tel Her fellow seruantes whatsoe're befel . Th' actours heer are gone : th' angel mountes on high . To Plutoes tiring house or vestery The ghost descendes with flaming robes , in paine , Which she must weare , and ne're put off agame . O heare and see ; but be not * * According to the Prouerb . Audi vide , tace . silent tho , For silence 't was which caus'd Amiclas woe Oh! be not partial when thou dost confesse , Conceale not great , & little sinnes expresse . For when a sic●e man bleedes , if forth comes good They say 't is dangerous ; for corrupted bloud , Lyes linking in the veines : So many times , It is obseru'd , some tel their petty crimes , Or els make knowne how oft they haue done good , And so are letting forth their har●s best bloud , While sinne like rancke and peccant humours find A latent veme to lurke and stay behind . What ere it be , the Priest hath prower t' vnlose . Then to the Priest , what so e're it be , disclose . Ah! sinner when thy cons●ience findes ve●…se , Help is at hand ; s●…ne maist thou stint the course Of fluent sinne , that swels into a ●loud : The surgian is prepar'd to let thee bloud . Raphael for Tobie , but a man 's for thee , Assign'd by Christ to cure thy malady . No Seraphi● ; the keyes 't is Peter ●…res , Heauens gates he opneth : hence then sham●… fe●res . If Iosue , to game time , sayd to the s●nne : Stand ; and it stood , when he almost had runne His wonted course : If God his voice obeyd , And in a trice confirm'd what he had said , When Priests say I absolue ( ma●gre our f●es ) He can , be wil , he doth thy sinnes vnlose . And as in time of dearth , when men forlorne Are pining , like to staru● for want of corne , The careful farmer beares a watchful eye , And keepes the keyes of his rich granary . But when againe both rich and poore ha●e store , The wary farmer keepes the keyes no more , But giues them to his man : Euen so we find , When Adam caus'd a dearth among mankind , God kept the keyes , and farnish'd soules half dead Were not sustain'd , because they wanted bread . But Christ being c●me , who by his death brought flore , He giues the keyes to 〈◊〉 , and now no more Shutes heauen gates , nor openeth them , vntil Peter absolues ; the keyes are at his wil. If he vnbind , then 't is vnbound be sure : And if ●e bind , fast bound it sha ! endure . Oh! what is man that tho● hast rais'd him so ? Lesse , but not much in Dauid's time we know Then ●…gels : men haue now outscript their Qu●… For man * * Our Sauiour Christ . burnes more then the Seraphick fires , In whom our nature farre doth them surpasse . For when the Priest doth consecrate at M●sse : When he absolues , his power , through Christ , is such , That al the Angels cannot doe so much . O man , to man a God! O God , to men That giu'st such power , assist me so , that when I humbly kneel before thy seruants feet , As in thy presence , I , ( as it is meet ) May so entirely a● my sinnes impart , That naught may ly and fester in my ●art : And that from thee , by sinne , when I shal swarne This rule ensuing strictly may obserue : Plaine , humble , pure , sincere , discreet and free , Frequent , entire , with teares ( if it may be ) True , secret , modest-bold , on , without ●tay , My selfe accusing , ready to obey .

And now ( alas ! ) I cal to mind , what I cannot without sighing remember : the miserable state of things in Luthr's time , an hundred yeares agoe . O Age nothing lesse then golden ! It was then a hard matter to discerne Catholikes from heretikes . There was scareely any vse of Sacraments . They confessed but once a yeare , and then only for fashions sake . For such holy things is these , the lesse they are frequented , the worse for the most part they are performed . Such a contagion , at that time , ●eized vpon al men , that to communicate any oftner then once a yeare , was held little lesse then a haynous offence . Religion & piety in those dayes were brought to a narrow straight , and as it were to the last cast , when it was a shame for any to be reputed wise amongst mad men . This was a ready way to the heresy that was then growing vp . What was more easy for many , whil●…t they came but once a yeare to confesse their sinnes , then wholy at last to abandon this sacrament . That , which is done but seldome , is soone left vndone , especially that which is not so much a recreation as a torment . But ( God be thanked ) the times now are so changed , that I dare boldly say , whosoeuer in this Age of ours , goes but once a yeare to confession , may soone perswade others that he is but a very cold Christian , who wallowing in his owne filth , would not so much as once a yeare expiate his conscience , but that the precept of holy Church constraines him therunto . Let vs fly ( my EDESIMVS ) let vs fly from this stupid sluggishnesse : we sinne often , let vs often gre●ue that we haue sinned .

§. III.

EDESIMVS , But to what end , should we confesse so often ? Is not a monethly confession sufficient . PARTHENIVS . I hardly can beleeue you speake seriously . Haue I not alleadged sundry reasons for this ? I pray you doe but consider the inconstant and depraued wil of man , vnles it be daily prouoked to goe right on , it takes ●inister wayes , embraces that which is forbidden , and falles in the end to dishonest and pernicious courses . Doe you see this clock neatly and artificially framed ? If the plumme●s be not daily drawne vp , it wil proue a mute and silent witch-man ; it wil neither with bel nor hand tel you the time of the day . See you in the corner a cob-web ? This is an argument , that wal in a long time hath not been swept . Spiders shun the chambers of rich men , where their maides often and diligently dislodge them with their broomes . Behold this citterne how artificially it is shaped , yet if it be not often tuned according to musical notes , it wil yeald , to him that toucheth it , but a harsh and vntunable sound . Doe you see this hankercher as white as snow ? Yet by continual vse , vnles it be often washed it wil become sluttish and foule . Euen so doth it fare with our conscience : if we doe not often purify it by confession , we shal straight find therein spots , dregs and impurityes . What is the reason that some are vnwilling to confesse their sinnes ? Because with them at that very time they are entangled . Men vse when they are awaked to tel their dreames : and , for a man to confesse his sinnes is a good signe of a sound and watchful couscience . Let vs therefore awaken ourselues , that we may condemne our owne errours .

But are you pleased to heare the eight reason ? I wil handle it briefly , for that I haue made mention thereof heertofore . The diuel , that watchful seauen-headed dragon , the most vnquiet monster , often maketh fierce incursions 〈◊〉 our chastity , and though a thousand times vanqui●hed , presume● at last he shal obtaine the victory : and there is scar●…ly any way more certain● to diuert or preuent so many hostile incursions , then the sacrament of Pen●ance and frequent confession . When this enemy is detected he is ouercome : so long as he lyeth in couert he becomes more or lesse victorious . In S. Iohn Chryso●…es time , they write that a certaine terrible Lion depopulated their fields , de●oured their ●at●el , and infested the townes and inhabit●nts . They went for succour to a holy Bishop then li●ing amongst them ; who out of the p●lp●t deliuered this answer ▪ that they might be assured the cause of this desolation was the neglect and contempt of Gods lawes , for which this mischief daily more and more increased amongst them . Wherefore in fine , to auoid this destruction , he perswaded , them to pennance and confession of their ●innes .

Complaints sometimes fly through the world ; what ? say they , hath the diuel broken al his chaines ? burst in pieces a● his boltes ? What ? hath he shaken off al his fetters ? doth he take his ful swi●ge , insolently commanding now , rather then flattering and intreating ? So it seemes it was when the sonne of God suffered his passion . Christ himself testifies a● much . This is your hower , and the p●…er of darknesse . Luc. 22.35 . The diuel might then seeme to haue broken al the grates of his prison . Which mischiefe good I●…VS foreseeing , washed the feet of his disciples , deli●ered them the sacred Eucharist , and commanded them to watch diligently in prayer . Doubtles at such times the same remedies are to be sought for . Wherefore when the hellish stormes most violently rush vpon thee , wash thy feet , purge thy conscience and affections ; watch , pray , and make hast to the Eucharist :

§. IV.

I conclude with the ninth and last reason of frequent confession . As long as this life dureth we shal neuer be secure . There is nothing more vncertaine then death , & sudden mishaps often oppresse vs in ●uch places and times as we least feare or mi●trust them . How often , and with how great solicitude , as al the Euangelists testifie , did Christ admonish vs to be ready at euery moment ? He neuer inculcated any thing more often then this one command : Watch ye . He cryeth out as S. Matthew recounteth : Mat. 14.42 . Mat. 25.13 . Watch , because you know not what time your Lord wil come . Watch ye therefore ; because you know not the day nor the houre : watch ye , and pray that you enter not into temptation . By S. Marke with no lesse vehemency he calleth vpon vs : Ma●. 13.33 . Take heed , watch and pray , ( for you know not when the Lord of the house cometh : in the euening or at mid-night , or at the crock-crowing , or in the morning ) lest coming vpon a suddaine , he find you s●eeping . And that which I say to you , I say to al : Watch ye . I pray thee how could we more seriously be exhorted to incessant watching ? But he recommendeth the self same most earnestly by S. Luke : Luc. 21.36 . Watch therefore at al times praying , that you may be accounted worthy to escape al those things which are to come , and stand before the Sonne of man . What doth Blessed S. Paul more often admonish vs , then this ? Act. 20.31 . 1. Cor. 16.13 . Thess. 5.6 . For which respect watch ye . Watch ye , stand sure in faith . Therefore let vs not sleep as others doe but let vs watch and be sober . How often hath S. Peter admonished vs of this ? 1. Pet. 5.8 . & 4.9 . Watch in prayers : be ye sober and watch , because your aduersary the diuel like a roaring Lion goeth about , seeking whom be may deuoure . The like S. Iohn proclaimeth : Be vigilant . If thou doe not watch , I wil come vnto thee like a theefe , and thou shalt not know at what houre I wil come vnto thee . Happy is ●e that watcheth and keepeth his garments . See ( my EDESIMVS ) nothing is so necessary for vs as to Watch. But il doth he watch for is owne behoofe ; who so seldome prepareth himselfe for his end by the Sacrament of Pennance . Contrarywise that man neuer much feareth death , who hauing often confessed his sinnes , and many times cast vp the accounts of his life past , is ready to take that iourney . Historyes recount that a certaine Priest , a man very religious , was wont daily to confesse himselfe before he celebrated Masse . Alph. Rodrig . par. 1. tract. 2. de per● . c. 5. This man when he came to the point of death was admonished to prepare himselfe to receaue the B. Sacrament , for his last Viaticum . At which message , lifting vp his eyes and handes to heauen , he said : Blessed be IESVS , these thirty yeares and more I haue daily made my confession as if it should haue been my last . And therefore it wil suffice to goe to confession this time as if I were presently to goe to Masse . This is to Watch. Very good is that counsel of S. Augustine : Aug. in Ps. 44. & l. ● . de visit . infirm . Preuent almighty God . Wouldst thou not haue him punish thee ? Punish thy selfe . Sinne must be chastized : if no punishment were due vnto is , it were not sinne . Neuer be ashamed to declare that vnto one which perhaps thou wert not abashed to commit in the presence of many . For , as S. Bernard saith , Bern. Mod. c. 37. dissembled confession i● not confession , but double confusion . EDESIMVS . Verily ( my PARTHENIVS ) I haue no obstacle but only a remisse & vnwilling mind ; which I wil endeauour to rectify . You haue perswaded me . PARTHENIVS . I passe now to the discourse of fasting .

THE FIFT ANTIDOTE against Incontinency : Fasting , and exercise of Abstinence . CHAP. VII .

FIre which once takes hold of a house is to be extinguished by water ; and sometimes the house itself to be pulled downe ? But that which wantes fuel , dyes and goes out of itselfe . Withdraw the wood from the fire and suddainly it slaketh and vanisheth . Seneca . epist . ●0 . Luxury ( a fire sent from hel ) in like manner inflames the body . Wouldst thou haue this flame put-out ? withdraw food from thy body ; and although thou perceauest not when , yet thou shalt certainly find it quenched . Hunger is a freind to virginity . Fasting spitle driues away a serpent : and by the vertue of fasting the hellish Dragon is put to flight . Plin. lib. 28. This is the common opinion of al the holy Fathers . 1 1 He. 1. de Iciun . S. Basil saith that , fasting ministers armes against the power of diuels . S. Chrysostome : 2 2 To. ● . ser. 2. de Iciun . Fasting was inst●tuted against the nature of diuels . S. Hierom 3 3 Li. ● . 〈◊〉 Icuin . Fasting is a beautiful thing which terrifieth Sathan . Origen auoucheth : 4 4 He. 4. in di●ers . in Matth. When you fast you ouercome the diuels , d●…ue backe the whole malignant nauy , & put to flight euil desires : S. Athanasius , 5 5 Li. de Virg. that euil spirits stand infeare of the force of fasting . S. Ambrose 6 6 Li. 6. Hexa●… . c. 4. ad 〈◊〉 . that you can find no remedy more effectual against our enemy ( the serpent ) then fasting . What shal I say more ? There was neuer any that ouercame the diuel without fasting . Iob that spectacle of heauen , when he was in the middest of his greatest misery , fasted for the space of seauen dayes together , as 7 7 Tract 3. in Iob Origen affirmeth . S. Iohn the Fore-runner of our Lord came without either eating or drinking . Matth. c. 11. vers. 8. For so sparing was he in his refections , that he seemed neither to eate nor drinke . Christ foretold the abstinence of the Apostles : Matth. c. 9. vers. 15. The bridegroome shal be taken from them , and then they shal fast . S. Paul did not prescribe himself any certaine time , but vanquished the rebellion of his body by many fasts , by hunger and thirst . 2. Cor. 11.27 . Athanasius recounteth that S. Anthony through the whole course of his life was so strict in fasting , that sometimes for the space of two or three dayes he liued without my sustenance ; and at last vpon the fourth day eate only bread , very sparingly : he vsed no other fance but salt , and in lieu of delicious wines of Creet , branke water . Hilarion at fifteen yeares of age to extinguish al fleshly concupiscence , imitating the same abstinence with fifteen dry figges after sun-set , rather prouoked then appeased his hunger . And fearing lest al the sparkes of lust were not extingulshed by this spare diet , he so englarg'd his fast , that he liued three or foure dayes together without any kind of nourishment ; so that he was hardly able to keep life and soule together .

§. I.

There are some kindes of diseases against which the Phisitians pronounce this resolute sentence : Let the patient be let bloud , and stop not the veyne , til he be euen senselesse : for the vehemency of his disease is not capable of a light and fauourable cure . The like did H●llarion practise on himself , who thought the soule was to be succoured by weakning the body . For so long as the flesh was pampered , he found the Spirit could not be secured . He sustained with the iuyce of herbes , and a few dry figges ( saith S. Hierom ) his fainting life three or foure dayes together : besides , the labour of his worke was double to that of his fasting , so macerated and wasted in his b●dy , that scarcely his bones hung together . Very certaine is that saying of . S. Ambrose : Whatsoeuer impaires the body , ●ortifyes the Spirit : And most true is that of our Sauiour Christ : Matth. 17.21 . This kind of diuel is not cast forth , but by prayer and fasting . For ( saith S. Hierom ) Li. 2. cont . Iouin . our Lord taught , that the fiercer sort of dīuels , are not otherwise ouercome then by fasting & prayer . Surely so it is . That most eager spirit of Luxury , is weakned by this kind of armes . Whereupon S. Augustine saith : Serm. 65. de Temp. See ( my Dearest ) h●w great the force of fasting is , si●h it was able to effect that which the Apostles could not . S. Ambrose discoursing very elegantly and pitthily , saith : Ser. 25. Behold therefore what the force of fasting is , how much grace it imparteth to him that vseth it ; seeing it ministreth so efficacio●s a medicine to another . See how it sanctifyeth the faster himself , seeing it so much purifies his neighbour . It is a thing to be much wondred at : One man fasteth , & another profiteth by his abstinence : this man taketh the medicine , and by the operation thereof another man is cured . Which likewise Blessed Pope L●o admiring said that the prayer of him that fastes is 〈◊〉 acceptable to God , as terrible to Satan . For if the vertue of fasting be so great , that he , who is armed therewith , dri●es away the enemy that possesseth another , ●ow much more able wil it be to resist his assaults , and constrain● him to forsake his owne body . The wicked spirit cannot endure the efficacy of this enemy , fasting , whil'st he possesseth the body of another , how much lesse wil he be able to sustaine it in the man himselfe by whom he is so floutly impugned ? Aptly therefore doth the Church sing Qui corporals ieiunio vitia comprimis , Who by corporal fasting doest suppresse vice . The diuel by intemperance and gluttony opneth the passage to al sinnes . Therfore S. Ambrose cals gluttony Primum diaholispiculum , Lib. de Eli. c. 1. The first dart of the diuel . S. Hierom termes it Prima daemonum arma , Epist. 22. ad Eustoch . The first weapons of the diuels . S. Basil Primam malorum causam , & vniuersale venenum , Hom. 1. de ieiun . The first cause of euils , and an vniuersal poyson . S. Chrysostom Rem summè gratam daemoni , A thing highly grateful to the diuel . Therefore S. Hierom saith : Epist. ad Furian . When we stuffe the flesh with abundance of meates we powre oile into the fire , that it may cast forth greater flames . And wel knowne is that saying of S. Augustin : Abundance of meate is wont to be attended on by insolency of wordes : a ful belly is accompanted with leuity of workes & vanity of mind . In the middest of feasts chastity is in great danger . Let him learne to be hungry , who loues to be chast .

§. II.

EDESIM●S . Whosoeuer commendes hunger vndertakes but a thankles office . And I pray thee what mischiefe can come from eating or drinking til a man haue repressed his ●unger ? PARTHENIVS . What this mischiefe it I wil not dispute : but that it was the beginning of al mischiefes it is most apparantly knowne . In the time of Noe , wh●… al flesh had corrupted it's way ; when the earth was corrupted before God ; ●nd replenished with iniquity ; Gen. 6.12 . & 13. Eating and Drinking was the beginning thereof . Christ clearly testfieth as much : Matth. 24.38 . For as they were in the dayes before the ●e●uge eating and drinking , marrying and giu●…g to marriage . See how fitly ●re ioyned together eating and marriage ; feasting and iniquityes ; fulnes and lust ; Becchus and Venus . Belieue me , where fasting is neglected , chastity is not esteemed . For , as very truly saith Seneca : Epist. 14. That man hath a base conceit of honesty , who too much cherisheth his body . He that h●teth hunger wil hardly be in loue or liking with chastity . It is the saying of S. Ambrose : Lust is fed with feasts , nourished with delicacyes , set on fire with wine , enflamed with drunkennesse . It is euen so . The allurements of a lasciuious body spring from no other sourse ●…en immoderate gormandizing . S. Hierom vpon euery occasion prescribes a fit medicine for this malady . For when this most holy Doctour instructed the virgin Eustochi●… , he doubted not to affirme , that no mans chastity could be permanent & firme , vnles it were defended by spare diet and temperance ? We should rather ha●e our stomake out of order , then our mind ; and our legges faile vs , then our chastity . Tho. Cister . in Cant. c. 1. v. 4. With chaffe not with barley ; with chaffe we must feed our asse , as that most chast Hilarion admonished vs before . The chariot of Luxury ( as some describe it ) hath foure wheeles : Vestium molliti●… ; o●…j d●sidiam , oculor●m petulantia●… , ventris i●gluui●m , Soft apparel , Slouthful idlenesse , Wantonnesse of the eyes , Gluttony of the belly . It is drawne by two horses : Prosperi●ate vita , & abundantia rerum , Prosperity of life , and abundance of al things . Two wagoners driue them : ●…k●… and Languor Riot & Languour .

Aristotle confirming this saith : Venus is the companion and waiting maid of Satiety . Therefore chastity must needs be the companion of sobriety and fasting . For , according to the same Philosopher , one and the s●me is the science of contraries . I find a saying as old as true : Teren. in Eun. Hunger neuer begat adulteryes . For without meat and wine Venus starues for cold .

This was that which thrust the people of Israel head-long into lusts & iniquityes : The people sate downe to eat , and drinke , & rose vp to play . Exod. 32.6 . This is the ordinary course of things ; after feasting , dancing ; which i● alwaies an attendant vpon dainty fare . EDESIMVS . Doe you likewise forbid dancing ? PARTHENIVS . Not I , but the law of modesty doth . Doe but obserue the dances of our Age , and for the most part you wil conclude , they are nothing but the diuels theaters ; vshers , or harbingers to venery . Oftentimes dances are as it were the vtmost prouocations to al vnlawful mirth . As who would say , after ful feeding , they must offer sacrifice to lasciousnesse with a r●…ling & drunken kind of motion .

The body both couers and discouers the mind ; the selfe same members that hide it , lay it open and detect it . For the flinging of the handes , the instability of the feet , the wandring wantonnesse of the eyes , argue that some thing inwardly correspondes to the outward mot●on and agitation of the body . In dances much is done vnder a specious pretext of courtefy , which cuttes the very sinewes of chastity . Heer the handes , eyes , & wordes fly at liberty . These things make hauock of chastity ; these are the spur●es of concupiscence ; these let loose the raines to al licencious disorder . Very fitly did a certaine man pronounce this sentence of dancing : A dance is a circle , whereof the diuel is the center , and al his Angels the circumference . Surely therin a mans chastity is much impaired , and theirs likewise ful often who behold them . With this exactly doth the saying of S. Chrysostome agree : Hom. 49. in c. 13. Matth. Where lasciuious dancing is , there is the diuel . King Alphonsus said mertily , that there was no other difference between a foole and a dancer , then that this plaid the foole al his life time , and the other only whil'st he danced ; seeing his only endeauour was according to time and measure of the instruments quaintly to act the mad man . With Iob it sauours of lust & wantonnesse to reioyce with pastimes . Iob. 21.11 . And when that light kind of musicke flatters our eares with dācingtunes , doubtlesse there is nothing lesse instilled into our mindes then the motions of the holy Ghost , or chast cogitations . By dancing ( my EDESIMVS ) we shal neuer become Saints , nor chast ; and if we were such , I feare we should not long continue so : It is called a recreation , which might rather be termed impiety , or a pleasant prouocation therunto . And who is there that returnes from dancing any thing the chaster ? For which respect you may likewise rightly cal it the diuels purlieu , from whence that huntes-man seldome partes empty handed , or without some booty or prey . EDESIMVS . But I feare ( my PARTHENIVS ) your admonitions are in vaine , & that you cannot withdraw from dancing those that are so eagerly addicted thereto . PARTHENIVS . If it to please them , let the , dance on , & so downe into hel . I haue shewed them the pit and headlong precipice , in this course of theirs ; if they wil not stay their carriere , let them impute the fault to themselues who perish so wilfully . I returne to my purpose .

§. III.

By abstinence and fasting the flesh is exempted from lasciuiousnesse . S. Hierom comes againe into my mind . Al flesh ( saith he ) Epist. 9. ad Saluin . c. 5. desires those things which are fleshly , and drawes the mind to deadly pleasures by plausible enticements . But it belongs vnto vs with the great loue of Christ to quench the ardour of this delight● , and with the bridle of hunger to restraine youthful concupiscence , forcing it rather to seeke after meat then lust ; and to carry it's rider ( the spirit ) with so much the more moderate and wel-gouerned pace .

Daniel spent sixe whole dayes in fasting , without any harme , amongst seauen hungry lyons , as if he had liued amongst so many lambes . Dan. 14.30 . And , as S. Basil sayth , he taught euen the Lions themselues to fast . Doe you wonder at this ? sayth S. Chrysostome : aske fasting , from whence this vertue proceedeth . Therefore S. Peter gaue vs no other lesson against the roaring Lion of hel , then : Watch , and be sober . Therfore that most holy Hebrew King saith : Peter . 5.8 . Ps. 68.13 . I haue clothed my soule with fasting . A pretious garment for the soule ( answereth S. Ambrose ) De Elia. c. 4. is fasting . He that fasteth not , as a naked and disarmed man , lyeth open to be wounded . Adam had neuer been put to shame with his nakednesse , had he couered himselfe with fasting . Noe fasting remained in security , whilst others perished : but ignorant of the strength of wine , he dranke , and so became a laughing-stocke to his owne sonne . Loe being sober escaped burning ; but drunke committed incest . Whilest Sampson fasted , he ouercame Lions , slew a thowsand in the warres , carried away the gates of the city , as if they had been but a feather , vanquished & breake through al , remaining inuincible : but when he was once taken with the enticements of wine , and a woman , he fel into the power of his enemyes , lost his strength , eyes , life , and al his perfections . Dauid was not ignorant of this , and therefore prepared for the combate , and lest lying open to the spoile , he should be wounded or slayne by his enemies , he with the robe of fasting inuested and armed himself . I haue clothed my soule in fasting ( said he . ) Would'st thou defend and preserue thy chastity ? Inuest thy self with fasting : thou shalt ouercome by abstinence . We must often iterate that saying of S. Ambrose : Serm. de Quadrag . Hunger is a freind to virginity , an enemy to lasciuiousnesse ; but saturity wasteth a mans chastity , and prouokes to Luxurie . For this cause that most holy Bishop , calleth fasting the destruction of vices ; the safest remedy & the foundation of chastity . And according to S. Augustine fasting purgeth the mind , raiseth the vnderstanding , subiecteth the flesh to the spirit , disperses the clouds of concupiscence , extinguishes the ardours of lust , and enkindles the fire of chastity .

Doe you heare these discourses ; and as yet stand out against abstinence ? I wil euen ouerwhelme you with number of testimonies . S. Athanasius saith : Serm. de ieiun . See what fasting doth . It puts the diuels to flight , expels euil cogitations , purgeth the soule , and healeth the body . Peter of Ranen●… likewise : W●… know that fasting is the castle of God , the fortresse of Christ , the ensigne of chastity , and the trophey of sanctity . It is most apparant and without al controuersy , that abstinence is a thing very profitable , both to a mans chastity and health . For it takes away whatsoeuer is hurtful and superfluous in the body , cleeres the head , and disposeth the mind to wholesome and profitable cogitations . And this was the cause why Salomon resolued to curb and defraud his proper appetite : I haue thought ( sayd he ) in my hart to withdraw my flesh from wine , that I might transferre my mind to wisdome , and auoid folly . So En●s , H●noch , Math●salem , Noe , were no lesse remarkable for wisdome then abstinence . So the Nazareans and Rechabites are commended alike for wisdome and abstinence . Indith as wise as chast , defended her beauty and chastity with haire-cloth and fasting . To what end should I reckon vp those terrestrial Angels , so many thowsand Heremits , whose whole life was nothing els but a practise of godly wisdome and abstinence . Assuredly a tempetate sober and discreet soule wil be both continent and wise .

§. IV.

The idolaters themselues were not ignorant of this . The ancient Persians ( if we credit Xenophon ) were wont to feed vpon nothing but bread and Cresses , yet at that time flourished with diuers kinds of vertues , and were Lords of the world for the space of two hundred yeares , from Cyrus to Darius ; who drowned in wine and voluptuous banquets , lost his life together with his Empire . Cheredem●s affirmeth that the ancient Aegyptian Priests alwayes abstained from flesh , egges , wine and milke , that they might extinguish the ardour of their lust , and apply themselues to diuine affaires with more attention and purity . The Essent amongst the Iewes both from wine and flesh debarred themselues . Socrates iudged delicacies the greatest plague mankind could be subiect to : therefore he often exhorted those that were addicted to vertue , to be abstinent ; and for that respect being asked why he alone would so much differ from others , answered that others liu'd to eate , but he would eate to liue .

But let vs omit these ancient examples . Farre more illustrious are those of later times . And you know my course wel enough . I meane not to make a catalogue , but wil only number a few of the better sort . I haue alwayes held it a difficult matter to abstaine or sit hungry in the midst of good cheare . Hannibal , that terrour of the Romanes , dranke least when he thirsted most . And to inure himself to thirst , would sometimes look● , but not so much as tast of the water : he dallied with his thirst ( as Sili●s saith ) and hauing only beheld , departed from the fountaine . This was very much . But I number not Hannibal amongst the great ones . I admire others who farre exceed him .

That great seruant of God Daniel the seauen and fiftieth Arch-bishop of M●n●s , the one and fortieth Electour , who dyed in the yeare of Christ 1582. a man doubtles great in al things , but in this surpassing many others ; he was punctual in his fasts . The phisitians and sundry others perswaded him ( for that he neuer eate any fish ) to haue flesh serued in to his table ; and besides , the Pope had dispensed with him . Notwithstanding being nothing indulgent to himselfe when he sate with a boord furnished after a court-like and exquisite manner , he contented himselfe with egges , and a little messe of pottage . S. Ambrose Bishop of Milane for diuers yeares together neuer eate any dinner , making but only one meele aday . Nicol. Se●ar . l. 5. Hist. Mogunt . S. Carolus Boromeus Cardinal , the worthy Successour of S. Ambrose in so high a dignity , a man very nicely bred , and daintily brought vp , notwithstanding so accustomed himself to fasting , that he liued only with bread and water al the last yeares of his life , excepting festiual dayes , wherein he tooke different meats , but none plausible to his appetite : for from flesh , fish , egges , and wine he alwayes abstained . Throughout the lent he likewise forbare to eat bread , but , with beanes and figges alone , rather mitigated then satisfied his hunger . In the holy weeke he fed vpon nothing els but lupines , a bitter kind of pease . Out alas ! shal so great a Prince impose vpon himself such rigid lawes of fasting , and yet we , who in comparison of him , haue strong and able bodies , our bloud boiling and prone to lust , so much abhorre abstinence , that if our belly be not alwaies wel stuffed , we straight dreame of death , or sicknesse , whereas hunger is the best remedy against al diseases ?

§. V.

In Italy the chiefest medicine for euery disease amongst the skilfullest phisitians , is hunger and fasting . These things stand with very good reason . For the principal cause of al diseases is gormandizing and excesse , which is only best cured by abstinence . Therefore as hunger cureth diseases of the body , so it doth of the soule , being a soueraigne Antidote against al the vices thereof . Doe you not see how hunger brea●es the neck of a proud man ? The couetous is perswaded by hunger to draw forth is rusty treasure . The angry pinched with want , becomes gentle and tractable . An idle man by hunger is pricked forward to worke . He that auoides the mill , auoides likewise the mealing of his clothes . And whereas hunger is not so loathsome as superfluity that causeth surfets , it drawes a glutton from his dainty viandes , to frugality , a luxurious man from obscene lust , to be sober and continent . Hunger maketh resistance , against al vices , but chiefly against luxury . There haue been armyes , saith Seneca , Epist. 17. that haue suffered extreame want of al things ; they haue liued on roots , and herbs ; and by hunger haue endured that which is euen most loathsome to be spoken . Al these things haue they suffered ( which you may maruel at ) onlie to subdue anothers kingdome ; and shal any one , for deliuering his owne soule from the thraldome of carnal concupiscence , think much to endure hunger ? Rus●us Aquileiensis relateth a thing worthy of memory . Lib. 3. apud R●sv●eid . ● . 62. There came a certaine person to visit a religious old man , and said vnto him : Father what shal I doe ? I am not able longer to endure so many obscene cogitations wherwith I am troubled , they so fil my mind with abhominable impurityes . To whom the old man answered . I remember not that euer I haue been subiect to such vncleane thoughts The other tooke his answer in il part , and iudged it almost impossible . How , said he , can that be that you should neuer be infested with these troublesome cogitations ? The old man answered , that from the time he had put on the habit of a Monke , he had neuer eaten his fil of bread , neuer drunke his fil of water , neuer taken his fil of sleep . By which meanes , hauing neuer been satiated , I rather desire sleep or meat , and so am neuer tempted by carnal suggestions . This yong man gaue eare , and profited very much by this modest commendation of abstinence . I inculcate my former saying , and so make en end : Hunger is a friend to virginity .

THE SEAVENTH ANTIDOTE against Incontinency : Labours , and the loue of exercise . CHAP. VIII .

EDESIMVS . You haue said enough of fasting . PARTHENIVS . More ought to haue been said ; but I imagine you conceaue how neere abstinence is allied to chastity . But doe you remember our verses ? Lectio , flagra , preces , confessio , lympha , labores . Bookes , prayers , stripes , confession , labours , fasting .

I haue expounded what the meaning of Lympha and fasting is . Doubtles abstinence to lust is the same which water is to fire . But let vs goe forward . I wil demonstrate in few wordes , that labour is as great a freind , as idlenesse an enemy to chastity You may find some perhaps that wil not endure to be termed idle persons , notwithstanding they labour in such sort , that it may be doubted whether it be better to be idle then so employed . They prattle and talke of nothing but vaine matters ; and this they cal discourse , and serious conference : they sport themselues , walk vp and downe , drinke , read ouer no good bookes , but only looke vpon them for curiosity ; they ouercome tediousnesse with idlenesse , spend the day with a thowsand fopperyes , and in doing al things doe nothing at al. And ( to vse Seneca's words ) Epist. 15. they are men occupied between oyle and wine , who spend the day according to their desire , and thinke they haue laboured when they haue sweat soundly , & powr'd in as much drinke , as they haue sweat forth humours . O how much of our life slippeth away whil'st we are idle , how much while we are ilimployed ? But I wil furnish you with other labours whereby you may defend your chastity .

You know Diana was fained to be a virgin because she hated idlenesse , and exercised her selfe daily with her Nymphes in hunting . Amongst this company of virgins the Nymph Salmacis was taxed , for that whil'st the rest perpetually spent their time in labour , she only , very idly imployd , either comb'd her haire , burnish'd her face , painted her cheekes , prancked herself in her glasse , laid in order the pleites of her garments , or gathered flowers . Not withstanding perswaded herself , she did more then al the rest , and that 〈◊〉 were more holy then she . Ouid speak●… very elegantly of this Nymph : Li 4. de Metam . Sape suas illi fa●… est dixisse sorores : Salmaci , vel iaculum , vel pictas s●me pharetras , Et t●a cum duris venatibus otia misc● . Nec iaculum sumit , nec pictas illa pharetras Nec sua cum duris venatibus otia misce● . As fame reportes her sisters often said : Salmace , thy dart or painted quiuer take , Mixe hunting-sports with rest , thou slouthful maid . But she nor dart nor painted quiuer tooke , Nor for their hunting toile , her ●ase forsooke .

These speeches must often be repeated to a yong man il imployed : Why loyterest thou sluggard ? doe , doe something ; vnfold thy paper , take thy pen , note , exercise thy stile , compose epistles , make orations , sing poemes . Hast thou written ? another while take thy booke , ●e●d , commit it to memory . Hast thou read ? pray sometimes , treat with God , meditate o● pious and sacred things . Hast thou prayed ? recal thy self againe to reading or writing . Nature hath bestowed nothing vpon mortal men without great labour . By daily labour and long exercise al thinges are acquired .

Yet I wish you not alwaies to hang ouer your booke or writing . There must be some intercourse for recreation of your mind ; but so that it may not too much dissolue , but rather breath and recre●te a man . Hast thou breathed ? returne to thy labours , take againe thy pen , paper and bookes , and goe forward in thy businesse . Heer we must obserue a circle in our course of life , either ●o labour , or else take some little breathing by desisting from labour : ye● in t●king breath we must not be altogether idle , but in idlenesse itself 〈◊〉 h●…d of idlenesse .

§. I.

Vpon a time S. Anthony grew weary of the wildernes ; and , as they write , with great anguish of mind cryed out : I desire to be saued , but mine owne cogitations are against me , Whil'st he was thus wauering , he espied a man neere vnto him clothed in a Monastical habit , who one while woue baskets , another while fel downe vpon his knees to his prayers ; and withal he heard this voice : Anthony doe thou in this manner .

Following therefore this Oracle , and intermixing prayers and worke interchangeably with inuincible perseuerance , he tooke away al the tediousnesse of the wildernesse , that was before so troublesome vnto him .

The change of labour is a kind of repast , and generous minds are nourished with employment . EDESIMVS . To what end should we thus continually be embroiled and tyred with labours ? PARTHENIVS . That our flesh which is no lesse desirous of ease , then lust , may by this meanes be suppressed ; lest by rest and idlenesse , concupiscence enflame it , which it is prone and ready to embrace . Most commonly when our hand ceaseth from worke , our hart is busied with impure thougts . For which cause S. Hierom prudently admonisheth vs : Let the diuel ( saith he ) neuer find you idle , or il imployed . For that cause throughout al Aegypt , the Monkes were not at any time idle , but got their liuings by their owne labours ; otherwise it was not lawful for them to accept of any sustenance , though it were freely offred them . Cassian lib. 10. Institut. c. 22. & 23. Doe thou labour for thy self ( said they ) let thine owne hands feed thee , and not others . It is not fitting a man should stand in feare of sweating . Thus were they industrious , and laboured not only to feed themselues , but also to prouide some little supper for Pilgrims and strangers . Yea & through diuers places of Lybia which were oppressed with famine , & in many prisons they liberally distributed out of their labours for the nourishment of the poore . Wherupon it was almost growne to be a common prouerb amongst them : He that labours is vexed but with one : but the slouthful stuggard is infested with innumerable diuels . One of their number named Paul . an Abbot of most approued life , although he were abundantly furnished with the fruit of his palme trees , and increase of his owne garden , and so might very wel haue forborne labour , for prouiding his owne diet ; yet for feare of end angering his chastity and prouoking innumerable diuels to assaile him by idlenesse , he made little baskets , and seuerely exacted of himself a daily taske in that kind of worke . But so farre was his dwelling from any citty . that though he would h●…e made sale of those commodities , the carriage would haue farre exceeded the price . So that at the end of the yeare when he had filled his cel with this kind of ouer wares , he made a fire of his whole yeares labours . Teaching vs therby that no man shal haue chast thoughts , or a cleane hart , or ouercome the diuel by idlenesse . Cassian . lib. 10. inst. c. 24.

§. II.

The way of the slouthful is an hedge of thornes . Pro. 15.19 . Wheresoeuer an idle man goes , ●e findes brambles and b●i●… ; al his pathes 〈◊〉 beset with the thornes of impure cogitations : and the labour of an idle man , is with dishonest matter● to busy his thoughts . These are the baskets he makes , which afterward with a wanton tongue he selle● 〈◊〉 his pleasure to euery one he meets , For ha●dly ca● that man containe himself from obscene discourse , who refraine● not from such impure cogitations O Salmace . ●●luggard take thy quiuer , take thy 〈◊〉 , and shake of idlenesse with labour and industry : Doe some thing , labour , g●t thee about thy businesse , or else a thousand , yea innumerable diuelt wil afflict and perplex thee .

Pelagius recounteth how a certaine man was desirous to be deliuered from the troublesome suggestions of the Diuel and the Flesh , but neuer seriously applied his mind to resist them . Libell . 5. n. 15. Whervpon a religious old man reprehending him said : O thou that creepest like a snaile , haue we so much leasure ? Know we already perfectly how to liue and dye wel ? O hardy champion would'st thou be saued sleeping ? goe labour , afflict thy self ; goe , watch , knock . Doest thou not know what the comb●t●antes doe when they are called to play their prizes ? They stand stretching forth their armes as farre & as high as they can ; they practise to defend with a strong guard their head and face , ready either to giue or auoid blowes : they ar● expert in striking either with hand or foot . In this manner we ought to haue 〈◊〉 mind alwaies ready & vigilant . We must constantly withstand and by al meane● endeauour to establish our hart with holy cogitations . Let vs doe what we are able , & our Lord will fight for vs . We must labour , we must neuer cease from working , and referre the rest to our good God's a●d and assistance . But sluggard if thou ar● not yet perswaded to labour , doe but attend to S. Paul , who thus inuiteth & pricketh thee forward : 2. Thess. 3.11 . But to those who are of that sort we denounce , & beseech in our Lord IESV Christ , that working , with silence they eate their bread . Because if any one wil not worke , he shal not eate . This most skilful physitian applies one medicine to many infirmities , for with that only salue of labour he cureth al the v●cers proceeding from the root of idlenesse and slouth . And he obserued first himself the law which he gaue vnto others . For you know , saith he , 1. Thess. 2.7 . & 8. how you ought to imitate vs : because we were not vnquiet amongst you ; neither haue we eaten our bread gratis from any one , but in labour and wearines day and night working , lest we might be burdensome to any of you .

Behold S. Paul of Tarsus , in that very place , where he sounded the trumpet , which drew the greatest part of the world to the standard of Christ , earned his food by the work of his hands , twisted ropes , made tentes & pauillions . Yea the mother of our Lord herself , how farre was she at al times from idlenesse ? There was neuer any woman spent the daily course of her life in better order then this most B. Virgin ; who from the breake of day til the third houre , applied herselfe seriously to her prayers ; from that time til noone in spinning ; and after dinner ( which she tooke very sparingly ) entertained the rest of the day in reading diuine matters .

§. III.

But if the Apostles ( as saith S. Hierom ) Epist. ● . ad Ru●… . 〈◊〉 . who might haue liu'd by the Ghospel , laboured with their owne hands , lest they should be burdensome to others , why are you not doing somewhat that may be necessary for yourself ? Be employed in some good worke or other , that the diuel may alwayes find you in action .

O Salmace , Salmace , o sluggish kind of cattel ! We are borne to labour , and without industry there wil fal no portion of vertue to our share . Thou knowest whil'st Dauid exercised himself in warfare , no luxury could vanquish him : but when he began to be slouthful he was assaulted with adulterous thoughts . Salomon ouercame Luxury whil'st he was building the Temple ▪ but when he gaue ouer that worke he worshipped the Goddesse Venus and Astartes . Let vs doe ( my EDESIMVS ) let vs alwaies be doing some thing , that the diuel neuer find vs idle . Whil'st we haue leasure let vs attend to our affaires : let not a day , no● so much as an houre ouerpasse vs , no nor any part therof without some kind of pious labour or employment . Those that are delighted with loitering and trifling haue not yet learned this Nosse ●…pus to know how precious time is , wherof Pittacus doth admonish vs .

Time is a most rich treasure ; there is no greater losse of any thing : which if we once let slip , we can neuer recouer or ●ecal it againe . Therfore the Parthian Kings themselues , lest they should waxe sluggish with idlenesse , accustomed to sharpen weapons , and that seriously , not so much for recreation , as to gaine euen their subiects applause . Certainly it is farre better to be honestly employed then vnprofitably idle . He who doth nothing seemes no other then a putrified carcasse leaning vpon a bolster and buried in drowsines . Plinie the elder seeing his Nephew spend the day idly in walking vp and downe said : You should not loose these houres . Ah! ( not without griefe I sigh ) ah how often may we behold a yong man , ( yea infinite of al ages ) whom we may cal vpon with like wordes , you should not loose these houres , nay these dayes , weekes , moneths and yeares . Short is the race of this our life . ( saith S. Hierom ) At this very instant wherein I speake , dictate , write , correct , or read ouer , time redounds to my benefit or domage . There is nothing that more aptly instructeth , or more strongly confirmeth the life of man , then industry and honest imployment . By slouth the mind becomes stupid , the body drowsy , and much more subiect to diseases : by exercise both are supported . Al vertue consistes in action . That man who liues in idlenes shal neuer escape the diuels shackles . Labour is the mother of vertue and glory ; he that neglecteth that , reiecteth these . Nothing of great value can be bought for a trifle . Aptly for our purpose speakes Laurentius Iustinianus : Lib. de lig●… vitae c. 5. As with temperate labour the fire of concupiscence is suppressed ; so with idlenes it is nourished and augmented . A hundred times we must repeat this saying : Daily doe something , that the diuel may alwayes find you wel employed . Now followeth Portarum excubiae : that is , a strict watch ouer our senses .

THE SEAVENTH ANTIDOTE against Incontinency : Careful watch ouer our senses . CHAP. IX .

WE declared before that our eyes ought to be modestly closed . Yet neuer shal that city which shuts one gate and opens another , wholy exclude the enemy . Al are to be strongly barred . A great part of innocency dependes on the careful shutting of our eyes . But there are more gates through which the enemy slippeth in . The nostrils take in odours , the eares words , the tast delicacies , the hands delight themselues in touchings . At al these doores we ought to keepe a very vigilant watch . It is to little purpose for the porter to be expert in watching , vnles he be as dexterous in warding & fighting to withstand couragiously the shocke of the enemy . Of these fiue senses of the body Nicetas speaketh elegantly : Vnles ( saith he ) In 〈…〉 . ●8 . N●z . the senses be wel gouerned , they are ready wayes to vice , and open gates to sinne ; for through them lyes a direct passage vnto vice , and through them sinne entreth into our soules . These are bawdes which with flattering enticements corrupt our mindes ; messengers , which inuite vs to pleasure ; rauishers which take the soule from the Creatour , to render it wholy enthralled to the creature . They are windowes through which the contagion of al wickednes creepes in ; they are doores , through which the soule stealing away from her self , prinily flyeth out to forbidden repasts . Therefore S. Gregory the Great saith , Initio cap. 31. Iob. that to preserue purity of hart it is necessary we should keep our exteriour senses free from infection . Death ascendeth by the windowes , and entreth into the house : for concupiscence by the corporal senses stealeth in , and takes possession of the habitacle of the soule . Thus we miserable wretches perish ; we are oftentimes ful of thinkes and windowes : and so on which side so●uer pleasure comes and askes admittance we entertaine it willingly and easily , no otherwise then the Tro●ans did the fa● al horse , which being admitted was the destruction of the citty . Many things we take in by the senses , which at the first pretend freindship , but after they are entertayn'd assaile vs with hostile cruelty and ruinate our soule . Who is he that seekes not to please his tast with delicate banquets , choise wines , dainty cates and exquisite viandes ? They enter in smoothly , but in conclusion bite like a serpent , and diffuse their venom like a basiliske . Who is he that doth not with greedy eares harken to the sweet harmony of Syrens ? Musick being not alwai●… modest and chast , sometimes fiercely stirres vp men to warres , sometimes prouokes them to lust . Who is he that doth not with open nostrils attract sweet odours and aromaticke sentes ? Who is he that would not with prompt hands touch and handle that which doth often infuse into our minds I know not what kind of lenity and effeminate delight ? Who is he that doth not most willingly behold a comely personage of beautiful aspect ? Yet ( alas ) oftentimes beguiled , he may bewaile himself in this manner :

Vt vidi , vt p●…ij , vt m● mal●… abstulio error ? Ah how I saw , and how misled By seeing , haue I perished ?

§. I.

Thus oftentimes by seing and hearing , by smelling , tasting , and touching we are treacherously led not only into danger , but euen destruction itself . Salomon admonisheth vs : Pro. 4.23 . With al care keepe thy hart , because life proceedeth from it . But there wil be no guard kept ouer thy hart , vnles it 's fiue windowes or doores be alwaies kept shut . EDESIMVS . To whom ( I pray you ) should the keyes of these fiue doores be committed ? PARTHENIVS . To Necessity or Vtility : stil to one of these , but neuer to pleasure . This is my opinion : If thou would'st suffer any thing to haue accesse to thy senses , let either Necessity compel , or Vtility constraine thee . If at the only beck of pleasure , al , or any of these doores be opened , thou keepest not but betrayest thy hart . Thou shalt soone perceaue thou doest not gouerne but treacherously yeald vp thy castle . For when pleasure once gets these keyes , ●he lets in a promiscuous rabble ; more enemies then freinds , euen into the very secret closet of thy hart . Whereupon ( alas ) with how many fopperyes , phantasies and fooleries is thy poore soule deluded ? The Ideaes of infinite things , and most of them vaine , filthy , and obscene intrude into thy hart . So doth pleasure discharge her office when she becomes Mistresse of the keyes , which belong to those fiue doores : al things are turned vpside downe , and that which is only practis'd , is to inueigle and allure the soule , to giue it self wholy to her concupiscence , and not conceaue a horrour against any cogitations how filthy soeuer . This is according to the words of S. Basil : Lib de vera virginitate . Serm. de abdicat . The appetite of delectation floweth from the flesh as from a fountaine , and is diffused through al the senses , as through so many riuers . The same authour saith : Rate thy seeing and hearing according to the profit they bring thee . So ought we to doe . Whosoeuer measures the things he heares by the pleasure he takes , shal by his only hearing make his soule liable to many inconueniences . They are thought perhaps but final matters for a man to listen to vaine , curious , ridiculous tales , newes , and fables ; to trifles , babling , or a mans owne praises . Who is he that wil be either deafe or sleepy , when such things are spoken of ? This only word newes , newes , makes vs stretch our eares to the vtmost But let your genius pardon me which is delighted with relation of new occurences , and fed with lyes ; which giueth so willing an eare to toyes and fables , and catcheth the winds in a net . Heerupon a man somtimes taketh occasion , willingly to open his eares to scurrilous discourses , lasciuious speeches , filthy songs , infamous detractions ; which oftentimes are as hurtful to heare , as to speake . Wel knowne is the censure of S. Bernard against those kind of hearers . Whether ( saith he ) Li. ● . de Consid . he that detractes , or that willingly heareth the detractour be more damnable , I can hardly determine . Nor is S. Hierom deceaued , who saith : If hearers were not , there would neuer be detractours . He is truly wise , who shuts his eares against these malignant tongues ; euen waxe wil not sufficiently stop them . A man had need of more solid stuffe then that which Vlysses vsed amongst his companions . Guard thine eares , not with a waxen but a thorny hedge , and sometimes turne a deafe ●are euen to those that loue thee best . Senec. epist. 31.

§. II.

Our smelling likewise had need to be guarded . EDESIMVS . What if flowers in gardens , perfumes in churches , and cloudes of frankincense inuite ; would you haue me stop my nose against them ? At these times I desire rather to be al nose with Catullus . PARTHENIVS . This , I grant , is a Catullian desire , not a Christian . I haue said already , that not pleasure but either Necessity or Vtility must keepe the keyes of the exteriour senses . If either the Church or gardens send forth their sweet odours , I wish thee not to stop thy nose , but withal exhort thee to in large thy mind and remember the saying of S. Paul : 1. Cor. ● . 15 . We are the good odour of Christ vnto God ; and that of Dauid : Ps. 140.2 . Let my prayer be directed like incense in thy sight . Thinke of the golden vials ful of odours ; which are the prayers of the Saints . Apoc. 5.8 . So shal the incensories or flowry bankes , without harme present their odours vnto thee . S. Augustine in this respect was of a generous mind . Lib. 10 Confess . c. ●2 . Concerning the enticement of odours , saith he , I trouble not myself : when they are absent I require them not , and am wel contented to be alwayes without them . But should pleasure only be the cause that our garments , gloues , hands , and chambers smel of muske ; should we desire a forraine muske cod , amber , or ciuet only for delight ; hence would ensue mischiefe , and prouocation to lust and those effeminate delights that deserue reprehension . The desire and vse of these things , especially if it be excessiue , is branded with incontinency . And for the most part these delights either shew leuity , or are accompanied with some loathsome infirmity . The Assyrians , Arabians , Sabaeans , vanquished by our armes , by their odours ouercome vs . In very deed this curious perfuming is a signe of some euil sauour , and hidden defects . It is more vnseemly to vse artificial things , then those that are natural and sincere . Euery vndecent thing the more artificial , the lesse commendable it is . Doest thou remember that yong man who going to render thankes to Vespasian the Emperour for a Captaines place he had bestowed vpon him , smelt in such sort of prefumes , that the Emperour being offended , with a frowning brow , and shril voice , said : I had rather thou hadst sauoured of garlick . Hauing thus reprehended him , and recalled those letters of fauour he had formerly granted , he dismissed him wel perfumed as he was . So you see such like odours are disgraceful and sometimes preiudicial to them that vse them . Muleasses King of Tuni●e , to recouer his Kingdome , encountred with his sonne Amidas , but with no good successe : for flying amongst the disordered troups , besmeared al with bloud and dust , he might easily haue escaped vnknowne , had he not been discouered by his sweet perfumes , and odour of his ointments . After he was taken prisoner , his sonne with a red-hot pen-knife put out both his eyes , condemning to eternal darknes his miserable father . I remember many like accidents which haue happened : As that most horrible , whereof Peter Damian writes concerning the woman of Venice , which I wil not heer recount ; but only annexe the saying of the Poet : He smelleth best , who smelleth of nothing : and we learne by experience , that their carcases stinke worst when they are dead , which smelt best whilst they liued . Let that man fly these effeminate vanities , who disdaineth to be made a slaue to wantonnes and lust . Certainly vnguents are apt to penetrate , but apter are vices which speedily make way into vs by this meanes . Epist. ad Bl●cam com●tiss . de instit . monial . c. 11. B●ron . tom . 10. Ann. 998. n. 20.

§. III.

As it is vnfit to appoint pleasure to keep the key of the sight , hearing , and smelling , so likewise of the tast . We haue already discoursed of pernicious viandes , and abstinence ; but how to eschew the suggestions of pleasure in our tast and appetite S. Augustine notably instructeth vs , saying : Tom. 9. de conflictu vitioru●… . c. 18. As the sicke man comes to take a medicine , so euery one ought to come to his meat ; that is , to satisfy necessity without desiring his owne pleasure therein . And then reioycing he had obtained of God this iurisdiction and power ouer his tast he said : Lib. 10. conf. c. 31. Thou hast taught me to take my meat as I would a medicine , not so much for pleasure as necessity . I stand not infeare of the vncleannes of my meat , but rather of concupiscence . I know Esau was deceaued by greedily desiring a messe of pottage ; that Dauid reprehended himself for thirsting after water ; and that our Lord was not tempted with feasts , but with bread . And true wisdome did not only teach him to vtter these things , but also to practize them . For S. Augustine for the most part abstained from flesh , banished from his table al dainty meats ; and carefully auoiding other mens feastings , was so regular that he testifieth thus of himselfe : I daily wage warre in my fasting , often bringing this body of mine into seruitude . S. Wolstan Bishop of Worcester triumphed no lesse victoriously ouer his tast . Sur. de code● 19. Iunij . It hapned on a time , praying more then ordinary after Masse in a place of retirement , a pleasing smel of rost-meat prouoked his appetite . This holy man perceauing how his mind was distracted , and transported from his prayers into the kitchin and pottage-pot , discoursed thus with himselfe : Is this , said he , to pray ? Is this to talke with God ? whil'st my tongue vtters words , & my hands are lifted vp towards heauen , my thoughts are wandring through the kitchin . Doubtlesse thou shalt dearely pay for this fault . Wouldst thou not willingly be eating of those rost-meats ? I wil season them for thee , that thou mayst relish them the better . Assuredly thou shalt neither tast what thou now smellest , nor the like heerafter . So I decree by an irreuocable law . He said & performed it ; perseuering as constant in his purpose , as resolute in making it . By this one triumph ouer his tast , he made a great step to his future sanctity , and famous for miracles dyed in the yeare of Christ 1067. This hath been the principal endeauour of many very holy men , to curb gluttony , and by al meanes to mortify their tast as a traitour no lesse flattering then pernicious . It was not only S. Isidore the Priest , who neuer rose fully satisfied from the table , but many more that obserued this rule : Nunquam satiari , neuer to be satisfyed . Great was the prophet Daniel , great were his fellowes in this respect : for that they abstaining from strong wines , and daintier sorts of dishes , contented themselues with water & ordinary food . Thus they got the vpper hand not only ouer gluttony , but likewise ouer the fire enkindled thereby . We take a quite contrary course : for gluttony with more facility thrustes vs headlong into excesse , while it dailie palliates itselfe vnder the honest name of necessity . Whereby we often adde flame to flame , and powre oyle into the hot burning fire , with much wine prouoking our natural appetite , which of it's owne accord is too prone to excesse . Wine largely taken is a bad Counseller . Therefore refraine gluttony , and thou shalt more easily suppresse sensuality .

§. IV.

We haue said that pleasure should not carry the keyes that belong to the eyes and eares , smelling and tasting ; much lesse those that belong to touching . This sense ranging throughout our body is a slie hunter after al delights . Oftentimes making vse of the other senses in pursuit of pleasures , it drawes them together with itself into destruction . Touching , as S. Basile teacheth , is the worst of al the senses ; it flattereth it's fellowes , to win their assistance in following the sweetnes of delights ; and therfore we must carry ourselues very warily , and according to the rule of honesty , haue in mind the admonition : Quod non licet concupiscere , noli tangere , Touch not that which thou oughtest not to couet . This sense is not satisfyed when the body is clothed , but it must haue soft apparel ; nor is it content to lye when it sleepes , but it must haue a downe-bed . This is the principal care of touching , to find al things soft and smooth ; and that , as we may easily perceaue , only for it's pleasure . But this hath been condemned long since by Christ our Sauiour : Behold ( saith he ) Matth. 11.8 . they that are clothed in soft garments are in the houses of Kings : to wit , such as are vpon earth , but not of the high and eternal King . And he commended Iohn the sonne of Zachary , who liu'd about the riuer Iordan not for his soft , but for his rough & hairy garment . Nor would S. Luke haue accused the purple-clothed glutton for his soft garments , had not the citizens of heauen hated it , who accompanied the funeral of poore Lazarus , & wouchsafed not to honour him that dyed in purple , and was buried in hel . Doubtles chastity loueth no soft or delicate apparel : these are either the ensignes or enticements of lust .

Modesty is best pleased with plaine & neat attire . For the most part , the soft and rich garments are most vsed where modesty is least esteemed . The Emperour Augustus being highly offended with a certaine light attire that his daughter wore , called this her leuity and vanity in apparel , the ensigne of pride , and the nest of Luxury . Notwithstanding the sense of touching seekes after al these impertinencies , if it be not seuerely restrained according to the rules of Christian piety . But if we giue it ful scope , 't wil desire a soft garment , and a softer bedde ; nor wil it content itself , or thinke it can sleep soundly , except it may lye deeply drowned in a feather-bed . Beginning with these principles it goes on to embrace a more licentious liberty ; and at last , grown more impudent , infringeth the lawes of modesty . But too much in a manner is the very name of shamelesse touchings , embracings and kisses . I haue said enough , and perhaps it wil be more secure to reprehend these dishonesties with only naming them . Thou must be wary , yea very warily must thou behaue thy selfe heerin ( my EDESIMVS ) if thou wilt liue chastly . Oftentimes by a light touch no smal dishonesty hath ensued . S. Augustine being asked why he would not dwel with his sister ; replied because they are not my sisters that liue with my sister . Without doubt it is euil to behold a woman , worse to speake to her , worst of al to touch her . Therefore Nicetius a very holy Priest , elected Bishop of Lions , a great louer of purity , daily admonished those that were vnder his charge , to beware both of al touchings , & lasciuious words . Gregor. Turon . in vitis PP . c. ● . Sur. 2. April . And for his owne part , very mindful of himself , was afraid to handle so much as the naked bodies of infants . For none he thought could be too wary in this respect , since pleasure is wont to insinuate itselfe so deceitfully . When the steel is strucken with a flint , sparkles instantly issue forth : a serpent touched presently turnes back his head to bite him that touch'd him . The more chast , the more wary is euery one , forbearing euen to touch his owne flesh , for feare of burning , or lest this serpentine luxury feeling those immodest touches should sting , and instil it's venome into the wound .

Editha , daughter of Edgar King of England , a woman not only illustrious in respect of her roial parentage , but also for her vertues , appearing to S. Dunstan Bishop in his sleep , after her death , aduertised him where her body lay : & that he might not deem this an illusion , she added that it was to be found as yet entire without any putrefaction ; only the eyes , hands & feet were dissolued into dust , for that she had in times past , by certaine girlish leuities wantonly abused them : but the thumb of her right hand wherwith she was wont so often to blesse herselfe with the signe of the crosse , remained entire : that the benigne elemency of God might appeare in the parts preserued , as the seuerity of his iustice did in those that were consumed and wasted . Very rightly therefore saith S. Basil : Lib. de vera virgin . Let a virgins eyes & eares , tasting and touching be virgins , es●huing whatsoeuer degenerates from true virginity .

§. V.

It serues for our purpose what I haue read of B. Iacopon a very holy man of the order of S. Francis , who very elegantly described a mans fiue exteriour senses in this manner . Virid . Rad. part. 1. de contemp . sui . c. 3. There was a virgin who had fiue brothers : the eldest of them a Painter , the second a Musitian , the third a Cooke , the fourth an Apothecary , the fift an Inne keeper ; men of very meane fortunes . I heir sister by meanes of a certaine pretious pearle she had , was esteemed very rich . This ●ewel her poore brothers by faire intreaties endeauoured to get from her . The Musitian said : Thou knowest what poore meanes I haue , giue me thy iewel , and thou mayst saue my life : I wil compose for it such musical sonnets as thou shalt deeme worthy of great praise . But the virgin answered : Rest contented , brother ; I wil not sel my iewel at so smal a rate . The Painter to gaine the Iewel promised her a very curious picture , but was denied his request . The Apothecary attempted the same , profering I know not what rare perfume , but in like manner was dismissed with denial Nor had the Cooke any other answer , albeit he promised her the braines of Iupiter , and certaine exquisite daintyes .

The Inne-keeper ( an impudent fellow ) said he knew diuers proper yong men who al desired her to wife , and vndertooke in her behalf to negotiate very diligently . He , who thought most of al to haue been fauoured , was farthest from giuing content ; but was presently reiected with the rest . In conclusion the noblest of al others , by marriage of the virgin , obtained this iewel . Which Iacopon explicated in this manner . The soule is the virgin ; our wil the iewel ; the fiue senses are her brothers : our sight the Painter , hearing the Musitian , Smelling the Apothechary , tast the Cooke , and our touching the Inne-keeper . And had not this virgin grosly doted , had ●he for those fond trifles depriued her self of her iewel which was to be preserued for Christ her Lord , the noblest of al others ? But farre more foolish are we , and rightly may be called mad men , who sel not , but shamefully cast away the most precious pearle of our vnderstanding and free-wil , for delicious meats , obscene discourses , venereous delights , broken glasses , and puppits , yea euen for the very shadow of a fly . One man by seing those things which he desireth looseth his innocency : another impaires his chastity to pamper his gluttony . This man expels modesty to harbour in his eares al sortes of filthy discourses : That man neglects the lawes of modesty to giue al manner of liberty to his smelling and tast . Thus those fiue wicked brothers depriuing vs of our iewel , that is to say , our wil and consent , we fal into extream pouerty of spirit , by Smelling Touching , Tasting , & chiefly by Seing and Hearing .

I remember I haue read how a certaine sicke man , of a very vpright conscience , at the approching of death , playing as it were the Oratour with himself , gaue vnto al the senses of his body due thanks in this manner . O mine eyes , I loue you for that you haue suffred yourselues to be darkned and blinded , as often as you were in danger of beholding any vanity or lasciuiousnes : and by entertaining this night and blindnes you haue often freed me from ensuing perils . O my eares , I render you thanks , for by a speedy retrait you were wont to become deafe to al dishonest , detractiue , and pernicious discourses : this deafnes hath often been my safety . O my hands , I gratefully acknowledge you curiously auoided those things that were pleasing to the sense of touchiug : this your continency was profitable vnto me . O my smelling , to you likewise I exhibit thankes , for that you were accustomed both to despise pleasant odours , and suffer those that were ●npleasant , for Gods sake ; much hath your patient care auailed me . And to you my tast I gratefully attribute my victories ; a great part of my confidence and security depended on you ; you abstained from meat , & suffred hunger , in the middest of feastings : wel were you able to refraine in plenty , and liue contented in pouerty . Freely I confesse had it not been for you , my enemies had often vanguish'd me : by abstaining and sustaining we preuailed and ouercame them . Therefore , o my body , suffer me but for a short time to be absent from thee , we shal e're long be ioyned againe , & enioy together an vnspeakeable reward and eternal felicity . These are very profitable admonitions , were there any that would embrace them as they should . Pelagius recounteth that Holy Syncle●ica was wont to say : Let vs liue soberly , for theeues enter in through our bodily senses . Verily this is most true : not one by one , but a multitude of theeues and robbers , a great number of foule thoughts and representations . Heerupon was the mournful groaning of that lamenting Prophet : Thren. 3.51 . Mine eye hath vndone my soule . Let vs follow his voice that goes before vs , let euery one cry out for himself : Alas ! I am become a spoile , to my mouth and eyes , to mine eares & hands : my sight , my hearing , my touching and tasting haue betrayed my soule . A man's hart , without the custody of his senses , i● a city without walles , a house without a doore , a garden without a hedge : Into the first the enemy suddainly makes incursions ; the second theeues easily rob ; and the third wild beasts deface , trample downe , and make desolate .

THE EIGHT ANTIDOTE against Incontinency : The presence of God , daily before our eyes in euery place . CHAP. X.

EDESIMVS . My PARTHENIVS thou puttest me in great hope that I shal lead a vertuous life . Thou instructest teachest and fortifiest me against al the force of mine enemies . PARTHENIVS . If thou praise me , I shal deeme it mere flattery : I wil not be interupted , but goe on with the same tenour as I began ; for now I draw neere to an end . There remaines not much to be said ; yet if you looke wel into the matter , it cannot be expressed in a few wordes . You remember the verse : Portarum excubiae , Christi praesentia , paenae . Strict watch , Christ's presence , torments euerlasting .

We haue placed a guard vpon the gates . Now les vs contemplate the presence of God . And first I cannot but admire when I consider our neglect in many things , sith the vigilant eye of our Lord beholdes vs euery moment , & in al places . EDESIMVS . Is therefore God present with my tongue , eyes and hand ? PARTHENIVS . Makest thou any doubt of this ? Yea , he is within thine eyes , within thy tongue , and within thy hand , and penetrates the most secred corners of thy hart . What more cleerely doth holy Scripture inculcate , then the presence of God euere where ? I wil only according to my custome produce some few authorities . Salomon pronounceth most plainely that in euery place the eyes of our Lord behold the good and the euil . Pro. 15.3 . These eyes neuer sleep , there is no moment of time wherein they are shut . The same is affirm'd by Siracides : Eccl. 23.28 . The eyes of our Lord are much brighter then the sunne , beholding round about al the wayes of men , looking into the hidden parts . O eyes farre brighter then the sun-beames ! which may be excluded by a thousand meanes ; but not so the eyes of God , which search into the bottome of euery thing , and penetrate wals , though they were of iron . Nothing is shut from them . S. Paul most cleerly witnesseth this verity affirming there is no creature inuisible to his sight ; Ad Heb. 4.13 . but al things are naked and open to his eyes , which ( as the Prophet Ieremy saith ) Ch● . 2● . ver. 19. are open vpon al the waies of the children of Adam , to render to euery one according to his waies , and according to the fruit of his innentions .

§. I.

King Abimelech hauing giuen to Sara the wife of Abraham a thousand pieces of siluer , adioyned this admonition withal : Whithersoeuer thou shalt goe remember thou wert taken . Verily this ought to be written in letters of gold : Memento te deprehensum , Gen. 20.16 . Remember thou wert taken . There is no cogitation so hidden , no lust so secret , no these so close but the eye of God assuredly beholdes it : this , and that , and the other are seen and discouered alike ; whatsoeuer thou sayest or doest ( be it neuer so hidden a secret ) whatsoeuer thou thinkest , Memento te deprehensum , Remember thou art taken . To conclude wheresoeuer thou art , whatsoeuer thou dost , although so secret that not so much as a fly is in thy company , yet Memento te deprehensum , Remember thou art taken .

This is our ignorance wherof we may be ashamed . We sigh after God , as if he were distant from vs a farre off . He is very neer vs : yea in vs , and we in him , as a fish in the sea , a bird in the ayre , or a point in a circle , which whithersoeuer it be moued , remaines inuironed on al sides . to what place soeuer the fish swimmes it is beset on al sides with water ; whithersoeuer the bird flyes it is encompassed with ayre . S. Augustine condemning his owne errour , who imagined God to be as it were farre off from him , said : Soliloq . c. 31. I haue erred , and much laboured , seeking thee with out me , whereas thy habitation was within me . Thou wert with me , & I was not with thee . I did il to seeke that without , which was within : I ( deformed wretch ) rush'd vpon those beautiful creat●res which thou hadst created . Those things which could not subsist without thee , detamed and held me so farre off from thee . EDESIMVS . But i● God so present likewise in the wicked ? PARTHENIVS . Are you a Christian and speake thus ? He is present , yea euen in the most wicked ; and ( to speake according to Diuines ) both by Essence , Presence , and Power : only he is not present by his grace . Almighty God with al his sanctity and wisdome , with al his rich attributes , was as wholy present in Iudas that betrayed Christ , as in Peter that defended him . Miserable and blind wretches ! how farre are we from thinking of these thinges ? We are euery moment sustained by the hand of God , and as it were daily created anew . Let God forbeare but for one instant of time to preserue vs , and al those things we cal our's vanish into nothing . Very wel saith S. Bernard : For so much as there is no moment wherein we enioy not the mercy of God , let vs omit no moment , but haue him stil in our memory . God is able in an instant to condemne vs to eternal fire , or to enrol vs euerlastingly for heauen . We neuer depart from God . And I pray thee tel me : If one stood enuironed on euery side with deuouring flames , and knew he should presently perish , were he but touched with the least sparkle ; how farre would he be from laughter ? how modestly would he recollect himself ? how would he be appal'd , and tremble for feare ? Questionles we stand in God , that most immense fire ; we moue , we walke and whatsoeuer we doe , we doe it in him , being on al sides encompassed with him . Nor can we be ignorant that euen one Velle , that is to say , one act of God's wil , yea one beck is able in a moment to d●ssolue vs into ashes , or tumble vs headlong into hel : notwithstanding with this most intelligent fire we are fighting , on this we are spitting , this , with the weapon of impiety we are stabbing , this , with new iniuries we daily are prouoking , whilst ( O what can be more absurd ! ) we ( wretches ) imagin our wicked courses are not seen nor obserued . Alas poore creatures ! we are surprized on euery side by God , and as neere death as hel . Why doe we with closed eyes rush blindly into destruction ? In euery place the eyes of our Lord bebold both the good and bad . Ah how warily , how submissiuely ought a man to behaue himselfe in the sight of so great a Lord , from whom we cannot so much as for one moment depart or step a side ? Quocunque perrexeris , memento te deprehensum , Whithersoeuer thou goest , remember thou art taken .

§. II.

The principal and most desperate prouocation to al mischiefe is to beleeue that a man is not marked or seen . Doe but aske any theef , how he durst commit so many thefts so boldly and without feare ; he wil answer you : I thought I was not seen nor obserued . Goe likewise to an adulterer , and demand how he dares enter into another man's house , and most dishonestly violate his wife ; and whether , if he haue no feare of God , he dare also neglect the punishment the Magistrate may inflict He wil answer fearefully : I thought none should haue known it . I wil send you to others . Goe priuately to a man giuen to detraction , and finding him curse his Master with al the execrable words that he can ; aske against whom he disgorgeth al those virulent speeches ; and he strooke with terrour wil answer you : I thought I had been alone , & that no body had heard me . This is the ready way to hel ; for a man to liue , as if no eye saw him or obserued his actions . Heerupon are those sayings of the wicked : Psal. 7● . 11 . Ps. 93.7 . How doth God know , and is there knowledge in the highest ? And they haue said : The Lord shal not see , neither shal the God of Iacob vnderstand . Against these the kingly Psalmist sharply inueighing , saith : Vnderstand ye foolish in the people , and ye fooles be somtimes wise . He that planted the eare , shal be not heare ? or he that made the eye , doth he not consider ? Our Lord knoweth the cogitations of men , that they are vaine . Behold he knoweth thy thoughts , euen those that are most secret , & shal he be ignorant of thy actions and attempts ? But this fellow that playes least in sight , only desiring to shun the eyes of men , not regarding those of God , the Wise man displayes , speaking in this manner : Eccl. 23.26 . Who seeth me ? Darknes encompasseth me , and the wals couer me , & no man beholdeth me : whom doe I feare ? The highest wil not be mindful of my sinnes . These impious speeches he thus answeres : And he vnderstandeth not that his eye seeth al things , for that such feare of man expelleth from him the feare of God . EDESIMVS . Our faith teacheth vs that nothing is done which God knoweth not ; that al men , and al things are alwayes in his sight ; and therfore it is most meet a man should in al his courses incite himself in this manner : Attende tibi , looke to thy selfe . PARTHENIVS . You say wel . But behold ( my EESIMVS ) how farre a man is transported by corrupt affection , and lasciuious appetite , how he is seduced from that faith ? A man that is impure and prone to carnal lust ( which is the property of al other vices ) hath only these two principles before his eyes ; the wantonnesse of his flesh , and the knowledge of his faith and religion . Concupiscence wil haue these things practised which it most desires : but faith wil not admit them ; assuredly affirming that God seeth al things . Wherefore rather then he wil forsake his vicious lust , he abandons his faith , and to become an adulterer , ipso facto proues an hereticke . The like hapneth when he is delighted with lasciuious thoughts , and yet is not ignorant that Almighty God is thereof an eye-witnes . Behold heer faith againe and againe pricketh , gauleth , and admonisheth him in this manner : God seeth those things which thou thinkest ; Almighty God seeth through the most secret corners of thy hart ; repel those filthy thoughts and impure representations . How doth the wretch behaue himselfe in this case ? Rather then he wil be compelled to reiect these obscene cogitations , he relinquisheth his faith , and doth as much , as if he should say : God seeth not these things which I thinke or reuolue in my mind . So ( poore soule ) he goeth forward , and forsaking or burying his faith , he retaineth and cherisheth those most sordid thoughts & imaginations , and finding them in shew pleasing and beautiful , dallies with them , and with obscene delights workes his owne ruine and destruction . To this mischieuous disaster and down-fal he is animated by that foolish & impious saying : Nemo me videt , No body seeth me . What an infamous couple of wicked old men were those that assail'd Susanna's chastity . The only cloake to couer their villany & wicked purpose , was the very same : The doores of the orchard ( say they ) Dan. 15.20 . are shut , & Nemo nos videt , no body seeth vs . By this meanes carnal concupiscence is enkindled , & enflames the hart , whil'st the diuel chanteth flatteringly in the eares of the sinner : Nemo te videt , No body seeth thee . Lend a willing eare , Nemo te videt . So ; goe forward resolutely , Nemo te videt , No body sees thee . Euen in this manner doe we miserable wretches proceed . We imagin we are encompassed with wals , not to liue more securely , but to sinne with lesse shame and more secretly . But what auailes it thee to hide thy selfe , and shun the eyes and eares of men ? If what thou dost be honest , let al men know it : If dishonest , what auaileth it that men are ignorant , when thou thy self art guilty and knowest it ? Alas , silly mortals , in this respect we are no wiser then vnreasonable creatures . If the foolish mullets , and lampreyes ( as Pliny writeth ) Plin. l. 9. c. 10. & 23. doe but hide their heads , they thinke the rest of their body is inuisible though it lye aboue water . The partrige likewise is subiect to the same ridiculous folly . This bird , if she can but only hide her head , thinketh she is vne●pied , and out of sight . Little children doe the like ; they hide their head behind the doore , or vnder some bodyes cloake , and though their feet appeare ; yet they imagine while they see no body , that no body sees them . We behaue ourselues like children , yea are as foolish as brutish creatures : so we may but conceale our wickednes from the eyes of men , we little regard the eyes of the Al-seeing God , and thinke no body sees vs , or beholdes vs . Whereupon these kind of speeches are ordinarily vsed : My Lord , my father , my master seeth not this ; this wil neuer come to light ; al things are safe . Thou art deceaued ( poore man ) thou canst neuer be in safety , who standest in no feare of the eyes of God , that behold thy impieties . Thou hast not thought on me in thy hart ( saith God by the Prophet Esay ) Esay . 57.7 . because I am silent , and as one not seing , thou hast for gotten me . Quocunque perrexeris memento te deprehensum , Whithersoeuer thou goest , remember thou art taken . Thou art seen , thou art heard , wheresoeuer thou art , thou lyest exposed to the Al-seeing eyes of God .

§. III.

But as this most foolish saying : Nemo me videt , No body seeth me , made many wicked men foole-hardy in their vicious life ; so this alone : Deus videt omnia , God seeth al things , hath aduanced innumerable others to excellent sanctity of life . Abel , Cam's brother ( who was the first Martyr & Virgin ) by being alwaies mindful of the presence of God , profited in al manner of vertue , as cleerly witnesseth Iosephus . Abel ( saith he ) Lib. 1. Antiq. c. 3. initio . loued iustice , and in al his actions imagining God to be present , proceeded in the course of vertue . Heere I wil intimate in a word that , ambulare cum Deo , frequent in the old testament ( that is , to walke with God ) ought thus to be interpreted : that God who is present euery where , should continuallie be in our memory ; for we neither can , nor are accustomed , to walke with any but him that is present . Heervpon the ancient Fathers were so highly extolled , for that , cum Deo ambularunt , they walked with God . That most renowned Enoch not long after the beginning of the world ambulauit cum Deo , walked with God , Gen. 5 . 2● . and was seen no more , because God tooke him . Noe was a iust and perfect man in his generations , Gen. 6.9 . Cum Deo ambulauit , he walked with God . This same commandement was giuen to Abraham when he was ninety and nine yeares of age : Ambula coram me , walke before me , Gen. 17.2 . and be perfect . Myoses that God of Phara● , who was likewise of God's secret counsel , a Captaine of infinite numbers of people , and of Prophets the greatest , did for no other cause more , deserue the liberality of God towards him , then for his daily veneration of the diuine presence . S. Paul affirming the same , saith : Heb. 11.17 . By faith he left Aegipt , not fearing the fury of the King for him who is inuisible , he sustained as if he had seen him . I his was daily in his mind : Deus videt omnia , God seeth al things . Heervpon most patient of so great troubles , he perseuered inuincible . King Ezechias by this meanes ( as I may say ) begged of God fifteen yeares of longer life ; and in few words obtaining what he asked , said : Is. 38.3 . I beseech thee Lord remember quomodo ambulauerim coram to &c. how I ha●e walked before thee in truth and in a perfect hart , and haue done that which is good in thine ey●s . Al the Prophets in the old law , some Kings , al that euer more studious of vertue , by this one saying profited very much in al manner of piety : Deus videt omnia . In this King Dauid was admirable . Questionles he was much oppressed with the burden of affaires , and yet daily vsed this saying : Ps. 24.15 . Myne eyes are alwaies to our Lord ; as much as if he should haue said : there scarcely passeth any time wherein I am not mindful of the presence of God . And testifying much more plainly of himself saith : Psal. 15.8 . I fore saw our Lord in my fight alwayes ; God is daily in mine eyes . Thereupon become resolute , with a great spirit he said : Although I shal walke in the midst of the shadow of death , I wil n●t feare euils , quoniam tu mecum es , because thou art with me . Nor did he thinke it sufficient to fix his owne eyes continually vpon the presence of God , but earnestly encouraged others to this kind of practise saying : 1. Par. 16.10 . Seeke our Lord and his power : Seeke ye his face alwaies . And further vrging the same saith : Ps. 104. vers. 4. Seeke ye our Lord , and be confirmed , seeke his face alwaies . And when he found himself negligent in obseruing this , with abundance of teares lamenting his fault , saith : Ps. 50.5 . To thee only , before thee ●…ly , have I sinned , and done euil in thy sight . My Lord I haue not been mindful of thy presence , I haue not been obseruant of thine eyes , I haue neglected thee whil'st thou lookedst vpon me . It is true , I shunned the eyes of Vrias when I committed that hainous offence , but ( o my Creatour ) I was not able to auoid thine . Thou , o God , seest al things , thou wert present , thou diddest behold and write it in thy booke . Therefore I haue sinned , but 〈◊〉 soli vnto thee alone , and in thy presence only haue I committed this haynons offence . Ah , before thine eyes , thou looking on , I boldly presumed to perpetrate this shamelesse and horrible crime . If I had imagined thee to haue been present , I had neuer been Adulterer , neuer inc●rred the name of a pa●ricide . O you mortals , be wise by my example : Deus videt omnia ; God seeth al things . Iob was absolutely of the same mind . Doth he not ( saith he ) Iob. 31.4 . Cap. 13. ●7 . consider my wayes , and number al my st●p●… And , thou hast obserued al my pathes , and hast considered the steps of my f●…t . Deus videt omnia , God seeth al things : he numbreth both the 〈◊〉 of the head , and the steps of the feet . The most chast Susanna beset with extreame difficulties ; of the one side , a reproachful act , on the other ( should she not condescend ) in fallible death , cryed out : Dan. 13.22 . Perplexities are to me on euery side . If I doe this i● is death to me , if I doe it not I shal not escape your hands . And how at last did she deliuer and quit herself from these quick-sands ? She imagined herself to stand in the presence of God , she beheld God as present , and beholding her in combat : & thereupon conceaued so much horrour of that offence , that she burst forth into this freedome of speech : But it is better for me without the Act t● fal into your hands , then to sinne in conspectu Domini , in the sight of our Lord . You say the orchard is shut , there is heere no witnes , nobody sees vs : but , Deus videt omnia , God seeth al things . I had rather vndergoe death , then offend God who beholdeth al things . O wordes worthy to be written in heauen , that whosoeuer shal be tempted by lasciuiousnes may there fixe his eyes and read them , Mori malo quam peccare in conspectu Domini . Deus videt omnia , I had rather dye , then sinne in the sight of our Lord . God seeth al things . Nicetas when he was impugned was alone ; and yet did not thin ●e himself alone ; he saw God present , he implored his ayd who was present : he ●ath●… chose to die a hundred times , then so much as once giue consent to : commit that offence in the 〈◊〉 of God ▪ On the one side a bloudy batt●l on the other 〈◊〉 glorious victory . Deus vidi● bee 〈◊〉 God saw al these things . There are some ( my EESIMVS ) that adorne their 〈◊〉 with pictures : but garnish thine with written sentences , and 〈◊〉 his one b●… hundred times written in large characters vpon al thy windowes & wals : Deu● vid●… omnia , God seeth al things .

§. IV.

This powerful voice : Deus videt omnia , hath sometimes thundred euen into the eares of wicked persons , and withdrawn them from their headlong pursuit ▪ of sinne . Tha●s of Alexandria , a woman notorious both for good and bad life ; S. Ant. part. 2. hist. tit. 15. c. 10. 5. 3. to make her perdition the more greeuous drew with her many into the gulf of disordinate lust . Paphnutius taking compassion of her and those she allured to vice , putting on the habit of a souldier , and faining himself one of her customers went to visit her . And after some discourse desired they might retire to some priuate chamber out of the eye & sight world . She fulfilled his request . But ( the said he ) this place is not secret enough . She lead him ●o another more priuate . Stil he made the ●a●e excuse . As last she brought him into the most secret part of al the house , wh●…e this disguised souldier looking heer & there , & round about him : I pray thee said he ) are we secure in this place , & free from al spies ? Why doubt you , Sir , ( saith she ) none shal see or heare vs now but God or the diuel . By this speech Paphnutius tooke occasion , and as if he h●d conceaued some horrour thereby , replyed : What ● dost thou beleeue there is a God ? She answered : Yea Sir , assuredly I doe . He asked further : And doest thou beleeue he is present in al places , seeth al things ? This also I beleeue , answered she . Paphnutius added : And hath not he prepar'd euerlasting fir● for the wicked ? Doubtles he had , said she . Whereupon he inferr'd . Doe you beleeue these things , and yet shal we in the eyes of that most iust iudge that beholdeth al things commit so foule a sinne ? Why do'st , o thou impious and cash wench , prodigal of thine owne eternal salutation , why do'st make this thy only practise , to draw so many others with thee into eternal perdition ? Is this obscene pleasure of thy body so much worth ? Fearest thou neither God nor the diuel ? him as ●udge ; nor the other as accuser ? Doth not God see al things ? This woman deeply strucken with his speeches began bitterly to sigh . And hauing no excuse , as one ashamed of her foule enormities with teares streaming from her eyes fel downe vpon her knees , and promised pennance and amendment of life . She said and performed it . For not long after , burning al her apparel and dressings which had been the instruments of her lust , she entered into a religious house of Virgins , where she was closed vp in a straight and narrow cel , and liued only with bread and water , not presuming so much as once to pronounce the name of God , but daily repeated these words only : Thou who hast created me , haue mercy on me . Hauing liued in this manner for the space of three yeares , deliuered both from that , and the imprisonment of her body , her soule departed into a better world And S. Paul , disciple of that great S. Anthon● saw in vision a bed prepared for her in heauen . Thus for hauing so much grieued that she had liued desired in an vnchast bed on earth , she enioyeth now a celestial bed in heauen . This is strange ; yet the like hath often hapned . By vertue of these words Deus videt omnia ; God seeth al things , B. Ephrem reduced a woman as shameles and vnchast to modest & vertuous conuersation . And certainly , vnles we degenerate into brute beasts and stones , it cannot be , but that by often and serious calling to mind that Deus videt omnia , we must needs keep our selues within the bounds of our duty . S. Bernard saith : How can a man become negligent who perpetually beholdes God looking vpon him . Why may not a man as wel ouercome luxury as negligence , considering the eyes of God , which are euer fixed vpon him ? Dorotheus , a good religious Monke , admitted into his family a yong man of whom there was no great hope , for that he was so accustomed to liberty , vanity , and al kind of enormityes ; who not withstanding made al the meanes he could to be a professed Monke . Dorotheus thought there was little hope that such a licentious yong man , would embrace and obserue many rules and precepts : therefore he gaue him only one , but such as deserued to haue been written in gold : Cogita semper Deum tibi presentem , & te coram illo stare , Thinke that God is alwayes present with thee , and that thou standest before him . Dositheus was the name which this Nouice tooke in the Monasterie : who by obseruing only this precept profited so much in vertue , that after fiue yeares were passed he became altogether a new man ; so exact in imitation of the vertuous , that at last he was appointed a guide to others and a mirrour of vertue . So much profit did he reap by daily meditating on Deus videt omnia , God seeth al things .

§. V.

Phengites , a stone of admirable brightnes , is said to represent euen those things which are behind ones back . Suetonius affirmeth that Domitian the Emperour made vse of the same . In D●… . c. 14. For when he suspected any danger at hand or conspirary against his person , he was so vigilant , that he caused this stone to be hung vpon the walles of the galleries , where he was accustomed to walke , that he might by the splendour and shadow thereof discry whatsoeuer was done behind his backe . Maximilian the first Emperour of that name is said to haue had such a kind of stone : And entring into a famous citty of Germany , there came in congratulation the cheefe Magistrate of the towne , and presented him with a cup ful of pieces of gold , as a token of his due faith and allegeance . The Emperour was then in a chamber , not farre from the market-place , where certaine shewes were prepared . When the Magistrate of the citty was departed thence , the lusts and Tourniaments began . The most part of the Courtiers tooke their places where they could best accommodate themselues . The Emperour attended with a smal company followed , leauing the golden goblet vpon the table , and the doores open through which he had pass'd . Now , while al were attentiue to the sports , one of the houshould seruants entred secretly into the Emperour's chamber ; I imagin to take account ( but for his owne purse ) of those peeces of gold : therefore he laid hold of the cup , and imagining no body saw him , with no sparing hand tooke out a great part of the gold . In the meane while the Emperour priuately put his Phengites before his eyes , & beheld therein what was done behind his backe , and withal the theefe then in action . The Emperour returning to the chamber , where euery one earnestly expected the distribution of the present , commanded his seruants to take out their equal shares . Amongst the rest the man , who had been there before he was inuited , was called and commanded to take out as much as he could wel hould in his hand . At the first he seemed backward , but in the end without shame tooke out his share . Which done , the Emperour bad him number the peeces , and withal commanded him to draw forth those he had taken away whil'st he was absent . Let vs see ( said he ) whether now or before thou hast dealt most for thine owne aduantage . The poore man was euen strucken dead , & began to stammer , tremble , scarcely able to speake a ready word , and besought his Highnes to pardon his offence . At last with shame enough he drew forth the peeces of gold and numbred them , which were farre more then the other he had taken . Wel , said the Emperour , take it al , it is thine ; but see thou come no more in my sight If thou be wise , play not with great ones ( much lesse with God ) for they are sharp sighted , & haue eyes behind them . Knowest thou not that Kings haue long hands , sharp piercing eyes , & many vigilant eares ? Knowest thou not that God is al eye , al hand , al foot ? So ●aith S. Augustine : Epist. ● . God is al eye , because he seeth al things ; he is al hand because he worketh al things , he is al foot , because he is euerywhere . This questionles would keep the tongues & hands of seruants in awe , that they durst not gather a flower , pul an apple , or filch so much as a crust of bread , except they could be certainely assured of his absence . My Master is alwaies at my back , I am taken in those places where I least feare or mistrust him . And who in any place ; was euer able to auoid the eyes of God that cleerely seeth al things ? Deus videt omnia . Therefore whithersoeuer thou goest , Mement o'te deprehensum , Remember thou art taken .

Pausanias in his Corinthiakes writes of the image of Iupiter with three eyes honoured in regard of his triple Empire ouer the highest , middest , and lowest things . But , to passe ouer these fictions , hath not our God three eyes , wherewith he seeth through al , euen the least things , in heauen earth and seas , and the lowest hel ? No place , to vse S. Augustin's speech , be it neuer so hidden , no enclosures of wals exclude the eyes of God , who seeth al things at once : neither are mens actes & proiects only knowne to him , but euen those which are to be thought or perpetrated heerafter : Deus videt omnia , God seeth al , both past present and future things .

§. VI.

Al this deeply imprinted in a man's mind , wil both strengthen him in his labours , and maruelously erect him in his griefs and afflictions . For the most part the nobler the spectatours are , the more earnestly we apply ourselues to labour for honour and reward . In the siege of Hierusalem no incitements were so powerful to animate the Romanes against their enemy , as the eye of Titus the Emperour then present in person . Iosephus witnesseth as much in these wordes : De bello Iud. lib. 6. c. 8. The custome of ouercoming ( hauing seldome been subdued ) encouraged the Romanes . But most of al they were enflamed by Titus , who stil in euery place presented himself . For slouthfulnes seemed a most hainous offence , whil'st Caesar looked on , & assisted as an eye-witnes to reward him with rich donatiues , who fought couragiously : Yea euen to be knowne to the Prince for a valiant man was a sufficient motiue to valour Therefore many of them th●s encouraged exceeded their owne strength . The eye of the Master makes a fat horse : and the eye of Titus makes his souldiers magnanimous : they stand inuincible like men of marble or iron . Were the eyes of Titus the Emperour able to doe this ? Then much more powerful should the eyes of God be , who is present in al places : The holy Scripture speaking of Iudas Machabe●s & his army s●ies : ● . Mach. c. 15. vers. 27. They were with the hand fighting , but in their harts praying to our Lord : They ouerthrew no lesse then fiue and thirty thousand , being greatly encouraged and delighted with the presence of God . They ouercame , because in prayer they had God alwaies before their eyes , while they were mindful of his presence , hunger and thirst , wearines and dust , wounds , stroks , dangers of death , and al seemed easy and light . But if these souldiers amidst drummes and trumpets and the clas●hing of armour , clamours and hydeous groans of wounded , slaine , or dying men , did so liuely apprehend God as present with them , that they were wonderfully delighted therewith ; we likewise may ( if we wil ) euen in the middest of our most troublesome businesses , remember God is alwaies present . Now if there be any one who too nice and tender handed , feeble , faint and irresolute , laboureth as if he were half asleep , and by peecemeale , his companion hath iust cause to stirre him vp in this manner : What doest thou sluggard ? Where are thy hands , where●s thy worke . Doest thou labour so slackly , and slouthfully , so remissely , and negligently , because thou thinkst thy self to be alone and vnseen ? The Moone seeth thee , the starres are witnesses , the Angels behold thee ; God himself lookes vpon thee . Standest thou not in feare of the eyes of God ? Art thou not ashamed hauing God thy spectatour , to fal into such a dead lethargy , that like a brute beast thou makest no hast but only to sleep and and take thy ease ? Looke about thee sluggard , and though thou neglect the eyes of men , at least reuerence those of God . Deus videt omnia , God seeth al , as wel those that labour carefully & industriously , as thy self who labourest so faintly & negligently . God beholdeth both the labourers & lo●t 〈◊〉 , he taketh notice as wel of the deceauer , Iob. 12.16 . a● the deceaued . Deus videt omnia . Seneca not only Christian-like , but almost ( if I may so say ) diuinely , properly , and truely wrote of this point to Lucilius : Ep. 41. initio . God is very neere vnto thee , with thee , and is within thee . So I say ( my Lucilius ) a holy spirit resides within vs , which both preserues and obserues vs , whether we commit euil or doe good ; and deales with vs , as we demeane our selues with it . There is nothing concealed from God , Ep. 95. he is present with vs , and conueies himselfe into the midst of al our thoughts . God is present in al places , and with al persons . I am astonished to see so much light shine on this man in darknes . Againe , ( saith he ) Ep 25. med. fere . Doe al things a● if some body beheld thee . It is a thing profitable without doubt to set a watch ouer thy selfe , and to beare respect to some one or other who thou mayst imagin beholdes thy cogitations . Sinne for the most part , is preuented by an eye-witnesse . Let vs stand in feare of some body , that regarding his authority we may abstaine , and in secret be more piously imployed . O happy is that man who rectifieth not only his actions , Ep. 10. fine . but also his thoughts . Happy is that man , who can so stand in feare of some one or other , that calling him to mind , he may compose and order his life . Wherfore line with men as if God saw thee , speake with God as if men heard thee . Al excellently wel said . And did a man that was no Christian write these things ? Good IESV ! what answer wil Christians make at the day of iudgement ? We are already conuinced by thousands of witnesses . We know that God seeth al things , yet liue as if he saw or knew nothing .

§. VII .

The more we obserue the eyes of men , the lesse we regard those of God . And this ( according to the opinion of S. Chrysostome ) is the cause of our destruction . We carefully endeauour to behaue our selues commendably in the eyes of men , but contrarywise are negligent of the sight of God ; as if there were no God to behold vs . That Golden-mouth had reason to complaine , that while we sinne we contemne God , and stand in feare of men . In 1. Epist ad Corint . None in the presence of man would commit fornication ; for euen shame would suppresse the violence of his affections : yet while God beholdes vs we dare aduenture vpon this and more grieuous offences . Is not this alone a sufficient cause why God should strike vs from heauen with innumerable thunder-bolts ? From hence proceed al our mischiefes ; because in perpetrating dishonest things , we feare not the eyes of God , but of men . There is nothing hidden , which shal not be reuealed , nor any thing conceal'd , which shal not be knowen . Matth. 10.26 . S. Ambrose is so eloquent and serious heerin , that if one retain'd any remorse of conscience , it were impossible not to be mou'd . Giue me any one ( saith he ) inflamed with the most intemperate heat of concupiscence , who neglecting iustice , wil not curb his fleshly appetites , yet wil he be wary to preserue his good name ; and though he blush not at the sinne it selfe , yet wil he blush to haue an eye-witnes of his cri●… . If by chance he takes notice of any that beholdes him offending , through shame he leaueth of his intemperance , and blushing there at desistes from that wicked enterprise . Ah ! how much rather would he doe this , if he did but consider that al places are ful of Angels ; the aire , earth , seas and churches , of which the Angels are protectour● . Doest thou feare the sight of men , and art not affraid of the presence of God ? O shame ! When thou art told that God knoweth the hidden secrets of men , thou wilt not giue care therunto , lest thou shouldest begin to know what thou oughtest to feare , and thereby be affraid to transgresse . Tel me , do'st not thinke Christ beholdes thee in the stewes , who saw thee entring in ? Wil he not take thee offending , whom he saw resolu'd to offend ? But grant ( what may not be admitted ) that God should not behold thy wickednes ; Belial is spectatour , a legion of diuels who thrust thee vpon it are witnesses . Thinke not they wil dally with thee in keeping thy counsel , who must share with thee in the punishment . They desire to see many like themselues ; their glory is to bring many to perdition . Therefore , Quocunque perrexeris , memento te deprehensum . Deus videt omnia , Whithersoeuer thou goest , remember thou art surpriz'd . God seeth al things .

Thou maist easily dazle the sight of men , and ( as Plautus saith ) Glaucoma obijcere , cast a mist before their eyes ; but none could euer by any art deceaue the eyes of God : which the Ancient● did expresse by that pretty fable .

Vpon a time a certaine Hart putsued by hunters fled through feare to a stable for couert , where he intreated a mule to afford him a little roome to hide himself til the hunters were past . The mule replied : Thou wilt find little security in this place ; for e're long my Master & his seruants wil be heer . The Hart constant in his resolution , answered : I 'le aduenture , & shrowd my self as wel as I can ; I hope thou wilt not betray me . Scarcely had he hidden himself , when the seruant rushed in , but saw not where the Hart lay couered , as deep as he could in the hay . The Hart wonderfully reioycing to see he had deceaued the seruant , & wel-nigh escap'd al danger , began to be out of feare . In deluding this blind buzzard ( said the mule ) there was not so much art as fortune . Woe be to thee when my Master comes : he hath Lincies eyes ; if thou canst deceaue him then thou maist triumph . E're long the Master came & looking round about with a piercing eye discouered the Hart's horns aboue the hay , and the poore fugitiue himself . Whervpon clapping his hand 's he instantly called for his seruants : and soe this poore beast fel into a snare where he hoped to haue found a sanctuary .

The moral of the fable is this . The seruants signifie mortal men ; the Master God himself . It is an easy matter to deceaue the eyes of these seruants ; a thousand visards may delude them : but the Master , who is nothing els but eye , no man could euer deceaue . God searcheth the hart and reynes . Psal. 7.10 . Speake of what man soeuer thou wilt , God is witnes of his reynes , a true searcher of his hart , and a hearer of his tongue . Man seeth that which is apparent , but our Lord looketh into the hart . Sap. 1.6 . Therefore Quotunque perrexeris , memento te deprehensum . Deus videt omnia , Whithersoeuer thou goest remember thou art surpriz'd . God seeth al things .

§. VIII .

There is a figure in Rhetoricke called Conuersio , which with one answer decideth many questions . S. Basil making vse thereof , with few wordes resolu'd many questions . His schollars asked him , who aboue al others was soonest and oftnest angry ? Who ought to be reputed most slouthful in the seruice of God ? Who the most distracted in his prayers ? Who lightest in behauiour . And finally , who was to be called the most turbulent of al others ? S. Basil answered in a word : In quaest. fusè e●plic●tis . q. 20. He who thinkes not that God beholdes al his actions and thoughts . But they demanded further , how a man might alwaies subdue his passions of anger , and restraine his thoughts from wandring ? Who could a midst disasters and perplexites of mind be as cheerful and pleasant , as if he were playing or dancing ? And lastly who was so wary in his life and conuersation , as to haue al his words and deeds composed and ordered with a due decorum ? S. Basil replied , as before : Al these things are easily compassed by him who alwaies thinkes himself in the presence of God . Ecclesiasti●us saith : Eccles. 27.3 . If thou hold not thy self euery moment in the feare of our Lord thy house shal quickly he ouerthrowne . He feares not God who imagineth him to be absent . Therefore S. Augustine saith : Serm. 46. de verb. Dom. God who is in secret is to be feared in publick . Do'st goe abroad ? he beholdes thee : Do'st returne home ? he sees thee . Are lights put out ? he discouers thee . Are the candles lighted ? he descr●es thee . Do'st retire into thy chamber ? thou art in his fight . Are thy thoughts busied ? he beholdes them . Therefore feare him who hath a watchful eye ouer thee , and at least by fearing liue chast . For our Lord hath knowne al knowledge ( as the Wise man saith ) Eccli. 42.18 . be hath searched into the depth and harts of men , and in their subtility he hath considered . At last al deceit is published by the testimony of the sun . Deus videt omnia , God seeth al things .

Ferdinand the Emperour was much delighted with little clocks & watches . He had a great number of them artificially wrought of diuers fashions . Vpon a time it pleased him for his recreation to couer a whole table with this kind of tatling commodities , and place them in order , as if he would haue set them to sale , affording thereby a grateful spectacle to his courtlike retinue . And when he had sufficiently pleased his sight , he step'd aside , and fel into some discourse . In the meane while , one amongst the rest , as ready to purloyne , as willing to behold , whether moued by the occasion offred , or out of a filching humour , I know not , snatched vp one , and theeuishly conueyed it into his pocket . The Emperour reflecting his eye perceau'd it ; called the man and held him in discourse , til the houre came , wherein this golden pratler , to tel what a-clocke it was , spake in his pocket . The poore man blushing sore against his wil , without vttering any word confessed the fact . The Emperour satisfied with this blush , vouchsaf'd to conniue , and freely forgaue him the theef . And we ( my EESIMVS ) are not vnlike this theef . How often doe we set a faire glosse on falshood , delight in lasciuious discourses , & secret stolne lusts of the mind . Miserable wretches ! We perswade our selues we lie hidden ; but in fine this short houre of our life being past , the clocke , I meane our conscience , wil speake . The eye of Almightie God not glancing , but euery moment stedfastly beholding al our actions , wil conuince vs . For , in euery place the eyes of our Lord contemplate both the good and euil . Pro. 13.3 . God seeth al things . For a time he seemeth not to see , suffreth this man to steale , another to commit Adultery . What this or that man , what we and al men thinke , he viewes , and holdes his peace . A time wil come when this iudge wil obiect to euery particular man , in this manner : Thou hast done these and these things , this and that thou hast perpetrated , yet I haue been silent . Ps. 49.21 . Now thine owne conscience accuseth thee , nor may'st thou , ( thy self being iudge ) obtaine pardon . Alas , poore wretched man , what then wilt thou answer , what patron wilt thou seeke too , when the iust man shal hardly be secure ? Hel and perdition are before our Lord , how much more the harts of the children of men ? Pro. 15.11 . If thou deny thy sinne before men ▪ ( saith S. Ambrose ) thou shalt confesse it before God , and though thou would'st deny it , thine owne conscience & thoughts wil conuince thee . Lactantius , very wel admonishing vs heereof , saith : Lib. 6. de vero cult . c. 24. What doest thou , what goest thou about , to what and doest thou conceale any thing ? He that obserues al followes thee . Doest thou thinke ( mad man ) tho● shalt be able to escape the eyes of al men ? What doth it auaile thee to haue no man priuy to it , if thou thy self hast a conscience . Paternus Deo vndique , we lye open vnto God on euery side . Therefore Quocunque perrexeris memento te deprehensum . Deus videt omnia , Whithersoeuer thou goest , remember thou art taken . God seeth al things .

§. IX .

EDESIMVS . May I aske you a question ? PARTHENIVS . I would haue commanded you , if you had not done it of your self . In the interim I 'le take the opportunity , and breath awhile . EDESIMVS . From whence I pray you proceed daily so many foule , and hainous offences amongst Christians ? Doe they not beleeue al those things , whereof you haue discoursed concerning God's Vbiquitary presence ? PARTHENIVS . 'T is true , they beleeue , but with so slender faith , as if they beleeued not at al. I knew a certaine Postilion , a bold and desperate fellow , who being accustomed to ride post , and make his iourneyes as wel by night as day , would sometimes force his horse through stony rough wayes and precipices : and being admonished of the danger , that he might at least haue a care of his life , if not of his horse , he laughing at them said : I shut mine eyes wheresoeuer I trauaile ; al waies are plaine and euen to me . They are like this man , who beleeue that God is present in euery place , but doe nothing at al worthy of this presence . They shut their eyes , and rush into euery way that cometh next them . Such wretches were those sensual old men , that lay in wait for another man's wife , solliciting the chastity of Susanna . They were inflamed with the concupiscence of her , and subuerted their sense , and diclmed their eyes that they might not see heauen , nor remember iust indgements . Dan. 13.9 . Dauid commending this very grauely to Salomon his sonne said : 1. Par. ● . And thou Salomon , my sonne , know the God of thy father , & serue him with a perfect hart , and a voluntary mind , for our Lord searcheth al harts , and vnderstandeth al cogitations of minds . If thou seeke him thou shalt find , but if thou reiect him he wil forsake th●… for euer . An admonition very worthy of the eares of Kings . But Salomon becoming vnmindful of his fathers discipline , losting after women that were strangers , fel so farre into dotage and impiety , that he forgot the God of his father ; and so loued the fraile beauty of another , that he grew out of loue with his owne soule . And from whence proceedeth this corruption of life , but by perswading our selues foolishly and wickedly , that God beholdes not our sinnes ; or , if he doth , wil easily pardon them ? O darknes of man's soule ! This eye which seeth al things , & is seen of no body , wil in time bring to light whatsoeuer lies secret and hidden . This eye wil discouer how many dead bodies Toby buried by night : this eye wil manifest how many throats priuately , how many publikely were cut by cruel Herod : this eye wil declare to the world what that Bishop Nicolas was , who by night with a bagge of money charitably rescued a poore maides chastity from imminent danger : this eye wil make knowne to al , it was Ioseph that solicited his Mistresse to wickednes ; but that she importuned him : this eye wil declare , how Elizabeth daughter : of the King of Hungary in a priuate corner of her garden washed the scall'd head of a poore begger : this eye in time wil bring to light al the most secret actions of mankind . Things passe oftentimes in this world with extreme partialitie , & somtimes very wickedly . Some deuoure the figges , and accuse others ; the guilty are pardoned , and the innocent condemned . The crowes offend without punishment , and the poore pigeons pay for it . These things wil not be concealed . There is nothing so secret which shal not be manifested , nor so hidden , which shal not be knowne and come to light . Luc. 8.17 . Therfore Christ saith : Matth. 6.18 . And thy Father who seeth in secret shal restore vnto thee . Therefore Quocunque perrexeris memento te deprehensum . Deus videt omnia , Whithersoeuer thou shalt goe remember thou art surpriz'd . God seeth al things . There is no thought that ouerslippeth him : no word that soundes not in his eares . Eccl. 42.20 . But to the intent we may neuer be forgetful heerof , we ought for helping of our memory to set before our eyes some obiectes which may daily admonish is : a picture in our chamber ; some notable sentence written in our study ; or some part of our garment , for that purpose exposed to our sight : a ring vpon our finger , or that daily saying of the Priest in the holy Masse : Dominus vob●seu●… , Our Lord is with you Whatsoeuer it be , we are daily to be admonished thereby that God present in euery place beholdeth al things . Adde the closing sentence of that learned man and holy Martyr Seuerinus Boethius , who with these words sealed vp that his golden little booke of Philosophical Consolation : Lib. 5. consol . Philos. fine libri . There is a great necessity impased vpon you of honesty and vertue , if you wil not dissemble , for so much as you liue before the eyes of a ludge who seeth al things . Either we are stones , or we shal be moued with these wordes : Deus videt omnia , God seeth al things .

THE NINTH ANTIDOTE against Incontinency , with the nine punishments of eternity . CHAP. XI .

HEer I had rather weep then speake , since whatsoeuer we say wil be too little . We shal neuer expresse with words , nor fully conceaue in thought that vnspeakeable Eternity of the damned . I know , many , haue discoursed at large concerning the torments of the damned ; but in vaine is writing , in vaine is al speach , while the mind is not attentiue by a serious and profound consideration . We read and heare of those torments ; we set them painted before our eyes , and belleeue they shal come to passe ; but al quickly vanished away , vnles we often ponder them in our imagination , and fix them seriously in our mind . Out alas , ( my EDESIMVS ) many are those vnspeakeable paines : which I shal heer both for thine and mine owne meditation compendiously respresent vnto thee .

THE FIRT punishment of hel to be feared ; to wit vnspakeable Darkenes .

This is the chiefe , the greatest and most vnspeakeable torment of al others . But vnderstand what darknes I meane : which depriues thee of a glorious vision . O how great and true delight wil it ●e ▪ to behold Almighty God for al eternity : We take some pleasure in seeing a proper and comely man : but admit Almighty God should create a man infinitly more amiable then the most beautiful in the world , what excessiue loue would it cause in those that beheld him ? Now compare this silly man with an Angel : An Angel ? yea euen al the Angels of heauen ; with God and his infinite beauty . Dost thou not perceaue the disparity ? Al the beauty of flowers , of men and Angels , and of al beautiful things , compared with that of God , is a gloomy mist , mere night and vtter darknes . Wherefore to be excluded from beholding this immense beauty , and that eternally , is an horrible , inexplicable and incomprehensible torment . And this the Diuines cal poenam damni the paine of losse . In the opinion of S. Chrysostome , a thousand hels are lesse , then to be cast off from the sight of God . I rehearse his words : I know ( saith he ) In cap. 7. Mat. hom. 42. there are many that only feare the torments of hel , but I say the losse of that glory is much more grieuous then the punishment inflicted in hel . And after a few words saith : Hel likewise is intolerable . Who knowes it not ? who considereth that horrible torment and is not shaken with feare ? Notwithstanding if a man should endure a thousand hels it were nothing in comparison of the losse of that glorious sight , and to remaine for euer hateful to Christ , pronouncing those dreadful words , against him : Non noni vos , I know you not , A thousand thunder-bolts were more sufferable then to behold that countenance ful of mildnes and pitty auerted from vs , and those most pleasing eyes not tollerating our sight . What therefore may be more terrible then to heare that horrible thunder , the voice of God thus reiecting vs : Depart from me you accursed : without are dogges , and the vnchast . Ah how farre are we from conceauing this punishment of irrecouerable losse besides the inward darknes ( for so we may cal it ) which ouerwhelmeth the vnderstanding , wil , and memory with errour and blindnes . Whatsoeuer the memory representes to it self , shal afflict it ; whatsoeuer the vnderstanding thinkes vpon , shal be hydeous and execrable , and of infinit torment . The wil shal be astonished , at it's owne obstinacy ; for it shal neuer be able to desire that which God willeth , & so shal alwaies haue within it the punishment of it's owne malignity . Truly ( saith S. Augustine ) those that are cast into outward darknes shal neuer be illuminated with any intrinsecal light . O darknes most to be feared ! To this inward is added an outward darknes , of which our Sauiour speakes in these expresse termes : Cast out the vnprofitable seruant into vtter darknes ; Mat. 25.30 . which shal farre exceed the darknes of Aegypt . If the damned haue any light at al , it shal be for their greater punishment , that they may see what may more augment their torments . Their parents , children , freinds , kinsfolke , & brothers shal be no solace vnto them but paine and affliction . O land darke indeed , and couered with the shadow of death ! O land of misery and desolation ! Where there is the shadow of death , and no order , but where euerlasting horrour inhabiteth . Iob. 10.21.22 . Let therefore libidinous eyes learne now of their owne accord to condemne themselues to voluntary darknes , and vtterly to exclude al venereous wantonnes . Blessed are the cleane of hart , for they shal see God .

THE SECOND : Weeping , and gnashing of teeth ; Howling and ●oring most horrible and lamentable .

After the torment of the eyes , followeth that of the eares . Heer represent vnto thy self al that may torment them : the clamours of men , bellowing of beasts , thundring of clouds , down-fal of waters , & whatsoeuer may seem harsh & horrid to the eares ; al this shal the howling of the damned infinitly exceed . Christ openly forewarning vs saith ; Luc. 13.28 . There shal be weeping and gnashing of teeth . For many are called , but few are chosen . This weeping , howling and roaring of the damned , as it were of brute beasts , wil proceed from their mighty and grieuous paines , which shal constraine the most stony harts to breake forth into desperate lamentations .

With these Odes and warbling tune● shal the eares of these miserable creatures be daily vexed . The burden of this musick shal be stridor dentium gnashing of teeth through exceeding great cold . Iob. 24.19 . These shal be the changes in hel , but without al change or mitigation of torments . They passe from extreame cold waters to excessiue heats . O most cruel feuer of the damned , which neuer remitteth . Heer euerlasting horrour inhabites , terrour , trembling , weeping and griefe surcharge these captiues on euery side . And for so much as this is not only to be suffred for certaine hundreds of yeares , nor for twenty , fifty , or for a hundred thousand Ages , Iob calleth it sempiternum horrorem , euerlasting horrour . Sometimes euen one night seemes a whole yeare , which a man passeth without sleep in solitary darknes , vexed with some sharp paine , although he lye vpon a soft feather-bed . O how anxiously lying awake he countes the houres , how earnestly he expects an end of that heauy night ? Yet what is this imaginary yeare , what this night without any sleep , and ful of paines ; what are a hundred , what a thousand nights , compared with that eternity in hel , where mourning , weeping and torments are euerlasting ? Ah , how horrible a thing is it to fal into the hands of the liuing God! O let vs now throw ourselues into the hands and armes of Christ our Lord hanging dead vpon the Crosse . Ah grieue , grieue for whatsoeuer delights your eares haue hitherto admitted ; from hence forward suffer them to be hedged about with thornes . It is a dreadful thing to fal into the hands of the liuing God .

THE THIRD : Hunger and thirst incredible .

Where our offence is , there shal be our punishment . How many mischiefes doe we heap vpon ourselues by gluttony ? alas , we shal pay for it with hunger and thirst . The glutton clothed in purple , thrusting forth his tongue , cryed out : Luc. 16.24 . I am tormented in this flame ; and desired it might at least be cooled with a little drop of water hanging on the very tip of ones finger . He demanded not a vessel ful , but only a little drop , yet could not obtaine it . Behold that rich glutton suffered such extreame want that he begged not a challice ful , but as much as might hang on the tip of a man's finger : not any delicate wine , but a drop of water ; and this not of any honourable cup-bearer but of Lazarus the begger . Notwithstanding al this was denied him . They are vtterly so destitute of al hope of solace in that place , that which way soeuer they turne their hands or eyes , they are without any ease , and neuer releas'd from paine . As he that is fall'n into the sea , inuolued in the swelling waues on euery side , finding no place to fasten his foot , in vaine casteth abroad his armes , in vaine catcheth at the fleeting waters : So those vnfortunate wretches plunged in this maine sea of torments find no where any refuge , or release from their paynes . There is nothing in that place can assuage their hunger or thirst . O miserable wretches ! al the good you can expect you haue receaued before in your life time . There is nothing els now due vnto you , but torments , and those eternal . In times past you feasted ; now your fasting dayes are come , now others are feasting who heertofore fasted . For this respect our Lord vseth these words : Isa. 65.13 . Behold my seruants shal eat , and you shal be hungry . Behold my seruants shal drinke , and you shal be thirsty . Behold my seruants shal reioyce , and you shal be confounded . Behold my seruants shal yeald-forth praise through the exultation of their hart , and you shal cry out through the griefe of your soules , and shal howle through contrition of spirit . A hundred times was it preached to you ( deafe wretches ) in times past , that with punishments you should pay for your delights . No man gaue eare to it . I called , and you return'd no answer . I spake and you heard me not , and you wrought euil in my sight , and those things , which I would not , you made choise of . Now must your merry cheere and short madnesse be disgested with a long and eternal hunger , your fleeting pleasures and ful cups be punished with perpetual thirst . It is now too late to seeke redresse of your hunger and thirst . After such a dinner followeth such a supper . Gluttony wel deserueth to be entertained with hunger , drunkennes to be punished with thirst . This reward is due to gluttony . O my God ! he indeed auoideth hel who often ponders seriously thereof .

THE FOVRTH : Intolerable stench .

By sinne al the exteriour senses are infected ▪ and punished by reuenge . In times past our Lord rained vpon Sodome and Gomorta fire and brimstome . Gen. 19.24 . With this kind of raine was that heat of lust to be extinguished . There is nothing hotter then fire , nothing more vnsauoury then brimstome . They therefore who were tainted with lasciuious concupiscence of their flesh , perished by fire and brimstone , that by their iust punishment , they might learne what their filthy lust had deserued . He shal raine snaeres vpon sinnners : fire & brimstome and blasts of stormes the portion of their cup. Ps. 10.7 . A libidinous and impure man is subiect to a double punishment . Whilest he liueth he intangleth himself more and more in the snares of luxury ; and deceasing , passeth into the lake of brimstome . Oh how great is the stench euen of one carcasse ! how intolerable then wil it be amongst so innumerable carcases of the damned ? There is now no smel on earth though neuer so odious , that is not as sweet as saffron , compared with this most loathsome stench of hel . That Angel in the Apocalypse often threatneth the lake of brimstone : Apoc. 21.8 . Their portion shal be in the lake burning with fire and brimstone . Goe now you Christians , and deeme it your greatest felicity to abound in pleasures & delights ; to morrow perhaps you may be plunged in this sulphureous gulfe . Oh! what wil your voluptuousnes auaile you , when you , shal be buried in the flames of hel , and the smel of brimstone shal driue away al your rare & exquisite odours Let vs then be wise in time , least the sequele of a sweet and short moment come to be a bitter and euerlasting eternity .

THE FIFT : Fire not to be extinguished with any length of time .

These things are more then apparent , which the Prophets and the Maister of the Prophets , Christ himself , hath foretold of this fire . Matth. 25.41 . Depar : from me you accursed into eternal fire . He wil burne the chaffe with vnquencheable fire . It is better for thee to enter lame into life euerlasting , then hauing two feet to be cast into the hel of vnquencheable fire . Euery tree that doth not bring forth good fruit shal be cut vp and cast into the fire : Matth. 3.12 . Matth. 13.42 . Marc. 9.45 . into the fire neuer to be quenched , which wil exceedingly torment al their whole sense of touching . The tree is not only bad which beareth worme-eaten apples , but that also which beareth none . We are often to be blamed , not for committing any great euil , but for not doing good ; seeing for the most part that tree is sooner cut downe for fuel which beareth no fruit at al , then that which beareth hard and stony peares : as that seruant is not only beaten who hath done amisse , but he likewise who through idlenes hath been vnprofitable . Not only sharp thornes , but also greene darnel & cockle are gathered , bound into bundels , and cast into the fire . So shal it be in the end of the world . The Angels shal goe forth , and separate the wicked from the midst of the iust , and cast them into the furnace of fire : of fire , alas ! and ( which is most dreadful ) of eternal fire . The ingenious cruelty of man in the inuention of punishments , findeth out most exquisit torments ; yet none more violent , none more intolerable then those of fire . Notwithstanding as no torments are more greeuous , so none are more transitory then those of fire which consumes al things . What a kind of fire then shal that be which both sharply torments , and yet shal neuer cease to torment . Verily if these things were but beleeued , and thought vpon attentiuely , none guilty in his owne conscience of mortal sinne could abstaine from sighes and teares ; none would procrastinate and deferre their repentance . O my EDESIMVS , we doe nothing , if we endeauour not as much as in vs lyes , to behold and touch with our eyes and hands those immortal flames . O , thou , whosoeuer thou art scortch'd and inflam'd with lust , put I beseech thee but the end of thy finger into the flame of a little waxe candle and take it not out before thou hast said one Pater noster . Why delayest thou the trial of this ? Pullest thou out thy finger so soone as thou puttest it in ? Hauing scarcely pronounced two words , straight thou sayest this is an intolerable torment . Trie , put thy finger once againe into the fire . Thou sayest it is impossible to be done , the paine is so extreame . Ah , my God! ah , ah , we deeme it terrible , extreame , intolerable paine to put euen the end of our finger into a little fire , during the least moment of an houre , diuided into an hundred or a thousand parts . What then wil that paine be , when our whole body shal burne , not in these painted fires , but in those horrible flames of hel : not for an instant or an houre only ; not for a day , a moneth or a yeare ; not for an Age only , or for ten thousand , or a hundred thousant yeares ; not for a hundred thousand millions : but for innumerable , infinit yeares , for al Ages , for al eternity ! O my God! O EDESIMVS , whosoeuer he is that doth but once a weeke seriously thinke vpon this , it wil either make him liue as a man indowed with reason , or he is already hardned and transformed into a stone , degenerated and turn'd into a brute and sauage beast . He is a very flint , who thinking of this terrible and vnspeakable torment of hel is not melted and mollified . But it is a common madnes which depriues vs of vnderstanding , and al wholesome considerations . Oftentimes we are no more moued with these things , then if we heard or saw so many painted fables . This I say is a common madnes amongst men , who going in quest after a happy life , fly from it , and are not affraid of eternal death , which they seeme willing to fly from , but shun the labour by which they might auoid it . O fires ! O flames of hel ! O you hellish scorchings , that for no Age shal euer be extinguished ! One only paine or disease in any part of the body , be it in the stomack , head , feet , breast , teeth , or eyes ; how tedious it makes the nights , how grieuous the daies ? But admit a sick man should be tormented with sundry griefes in al the parts of his body , and had for euery one of them a particular torture ; yea were a man so miserable and ful of dolours in al his limmes that he might euen mollify a flint , and make it sensible to commiserate him ; notwithstanding he himself as yet should not be sensible of the vnspeakeable tormenting flames of hel , since our's compared with them may seeme but a painted fire , and our paines in comparison of theirs , a slight scratch or flea-biting . The least torment of the damned is more grieuous then the greatest in this world . Great are the torments of diseases , yet tolerable by intermission of some good houres : but there , ( alas ! ) is none . In this world greatest paines are either quickly ouer , or when they are extreame , we are not sensible of them . No paines can be excessiue , and continue long but those in hel . For nature hath so disposed of things in this world that paine is either tolerable or transitory . Senec. ep. 78. But in hel most intolerable , continual , and euerlasting : For their fire shal neuer be extinguished . Is. 66. & vl● . 24.

THE SIXT : Miserable torment of conscience .

Their worme shal not die , saith the Prophet Isaias . Is. 66.14 . With the very same words Christ confirmes it , saying : Marc. 9.44 . Where their worme shal not dye , and their fire shal not be quenched ; and after a few words ( to make the most stupid capable thereof ) he repeates it the third time : Marc. 9.44 . Where their worme dyeth not , and their fire is not extinguished . The quilty conscience of the damned , like a mad furious dog which is daily barking and biting , forceth these miserable wretches to most desperate frenzy . Whereupon they shal accuse themselues of wicked folly ; euery ones conscience shal continually vpbraid him in this manner : See ( desperate wretch ) between iest and earnest thou liast lost a kingdome . Thou mightest , if it had pleased thee , haue been eternally happy . Thou mightest with a short and easy labour haue purchas'd immortal beatitude . But thou wouldest not . Behold thou most senseles foole , for a little carnal pleasure , and that most obscene and momentary , thou hast sold an infinit delight . They flesh ( forsooth was dearer to thee then heauen . Thou seest now what pleasures thou hast followed . I foretold thee , I forewarn'd thee , I rebuk'd thee : nothing could preuaile . Now thou art separated both from thy hopes and things hoped for , and no body is in fault but thy self . See brutish beast , for embracing thy voluptuous and forbid pleasures which were so smal and momentary , thou hast lost al happines . Farre out of thy reach are now those honour● , treasures , and delectations of the Blessed , from which thou art vtterly excluded . Now thou art for euer banished from those ioyes of heauen because thou wouldest haue it so . These are the torments thy lusts haue purchased , thine , incon●nency hath cast thee headlong into these fires . Now thou paiest dearely , with euerlasting mourning , for thy mirth & momentary delights . Desperate wretch do'st weep because thou art depriued of the ioyes of Paradise ? Thou , thou depriued'st thy self . Do'st bitterly , deplore the disesteem thou had'st of the euerlasting banquet in heauen ? ' I was thy owne madnes , who so vnderualued'st it . Do'st lament that heauen gates are shut against thee ? Thou and none but thou did'st shut them ▪ Now ( if heertofore thou wouldest thou had'st been blest for euer , and with a little labour mightest haue gained heauen . But by deferring & neglecting it thou ( O blindnes ! ) did'st cast thy self headlong into this dungeon , out of which thou shalt neuer be deliuered . Despaire ( damn'd ghost ) a hundred and a thousand times despaire : thou shalt despaire and dy eternally ; and yet shalt neuer be so happy as to approch to de●th . Thou ( wretch ) thou art the only cause or the torments which thou suffre● . Thou art damned , because thou would'st be damned : thou art cast from the face of God , because thou diddest turne away thy face from him . Thou hast not perished by any others fault , but by thine owne , and eternally thou must perish . These shal be the bitter and remorseful discourses of a man's conscience : but ( alas ) they come too late . Whil'st we liue in this world we find meanes to delude and preuent this remorse of conscience , which is wont to vpbraid vs ; some times by reading vaine bookes , sometimes by discoursing : now by sleeping , another time by labouring , and sometimes by feasting & merriments . But with them in hel , there is neither sleep nor rest ; no reading no feasting , no consolation . Day & night the worme of conscience shal g●aw their harts tormented on al sides . The damned persons shal be furiously mad , & storme against themselues . They shal continually howle with this mournful song in their mouthes : O time , O you golden dayes , how are you vanished , whither are you gone , neuer to returne againe ! O blind and foolish so●tes ! we had our eares stop● , our eyes closed vp , we were madde with lust , and by lewd examples drew one another into destruction . Hither ( miserable wretches ) hither we hastned , and despising al admonitions ran headlong to destruction and death : oh ! to death , yea euen eternal death . What now doe al the pleasures of the deceitful world auaile vs ? Euery delight we cal to mind is a tormenting certaine ; al our pleasures are gone and vanished : and although we might enioy the for a thousand yeares , what were i● in comparison of these eternal torments . It was but a poore shadow of vanishing pleasure we snatched at . Who was it that so spite fully bewitched vs to make vs run headlong into this infernal Chaos ? O that we had once a yeare seriously thought vpon eternity ! O that one short day or houre might be granted vs ! But in vaine are al our desires , time is past , al our hopes are vanished . Cursed therefore be the day wherin we were borne , cursed be God by whom we were created &c. Heer I moderate my speach , and remit to hel those blasphemies not to be spoken of . This one thing I inculcate : Their worme shal neuer dye , and their fire shal neuer be extinguished . Marc. 9.44 . Let him be wise & wary betimes , whosoeuer feareth these eternal torments .

THE SEAVENTH : A horrible place , and detestable Associates .

The place is exceeding farre remote from the residence of the Blessed . Abraham cryed out from aboue : Luc 16.22 . Between vs and you there is a great Chaos , that they who wil passe from hence to you may not , nor come hither from thence : and yet Abraham was not then in heauen .

Hel hath no parlours , chambers , or places of retirement , as we haue . Their sepulchers are their houses for euer : neither haue the richest any better lodgings : Luc. 16.22 . For the rich man also dyed and was buried in hel . O infinit deep sepulchere ▪ This serues now insteed of his houses , towers , and triumphal arches : this lake is in lieu of his bathes : this dungeon ●nsteed of his Theathers and pallaces . Nor doe they heer range at liberty , but are bound and fettred in chaines . Christ commanding , said : Matth. 22.13 . Bind his hands and feet , and cast him into vtter darknes , The damned there cannot walke about , nor so much as stirre hand or foot , but tyed & as it were fastned to an iron spit , they burne as miserable fuel to that fire . How great a torture is it for a sick person to be in a burning feuer , and neuer moue out of his place ? What a torment was that to Marcus Arethusius ( a most glorious Martyr ) S. Greg. Naz. ●rat. 1. in Iulian. who starck-naked was bound fast to a stake , exposed to the hot parching sunne , and innoynted with hony , that he might be stung and bitten with gnats , flies and waspes , and so endure a long and tedious martyrdome ? But , o you Christians , these are but painted torments in respect of those in hel . This was accompanied with pleasure : it was a comfort to this Martyr he suffered but for a short time , and thereby was to obtaine euerlasting ioy in heauen : for he knew , what tribulation soeuer he endured , it was but light & momentary , & therefore persisted a resolute Champion of our Lord ; and the greater torments he suffred , the greater was the reward he expected . But neither time nor place shal yeald any consolation to the damned . For where they first began to suffer they shal lye bound in chaines for euer .

Another torment is the most execrable company . It is a great part of the Saints felicity in heauen to line amongst the Quires of Angels , and a great part of their misery in hel to burne amongst the howlings of diuels . This is the decree of diuine iustice , that the wicked shal haue those or their torturers and enemies , whom before they followed as Counsellours and freinds .

THE EIGHT : Eternal despaire of al happines .

Beatitude is an Epitome of al ioyes , as hel is of al paines and punishments . Al acerbities desolations and tormenting griefes are companions to the damned : al pleasures , ioyes , delights , & contentments attend the Blessed in heauen . No disaster in this world is so great which may not be mitigated . Reason perswades , time shortens , meat and drink asswages , our freinds , with those that haue endured the like , comfort and encourage vs ; finally hope of seeing an end doth somewhat recreate vs in afflictions : In hel al the doores are shut against consolation , and al passages thereunto intercepted . They can hope for no release from heauen not earth , nor expect any present or future succour , Which way soeuer they cast their eyes , they behold cruel darts of death throwne against them ; on euery side mourning , anguish , wailing , lamentation and innumerable torments .

The sorrowes of death Ps. 114.3 . haue truely compassed them about ; they haue found tribulation and sorrowes indeed , so manifold , that euery one shal suffer paines correspondent to his offence . Let no man therefore pamper his body : for this very flesh of our's , according to it's delight shal be afflicted and punished . This very body of our's if it raise more curious fabricks for itself , then temples for the honour and seruice of God ; if it be ouer-careful in building magnificent roofes , polishing pillers of marble , and making stately towers and windowes : if it take too much pleasure in costly gardens and shady arbours , shal be banished into a darksome land couered with the thick and foggy mist and shaddow of death . If it make vse of hot bathes for it's pleasure , or cold streames for it's wantonnes , to hazard either life or chastity ; there is prepared a deep and vast Topheth which hath fire and store of word to nourish it , and the breath of our Lord to enkindle it as a to●rrent of brimstome . This flesh of ours if it spend al the morning in combing and dressing itself : if it be adorned with variety of rich embrodred garments ; rottennes and wormes shal inherit it . This flesh of ours if it be delighted with sluggishnes , and spend it's time in sleep ( the enemy of al good discipline ) consuming many houres of the day in this drowsy and sluggish delight ; it shal be tormented with perpetual vigils , and euerlasting want of sleep . This flesh of ours if it solace itself in immodest and lasciuious reuels , bales , and dances , shal then be afflicted with the wrestings , rackings , and conu●lsions of al it's members ; not according to the measures of musical instruments , but the terrible howlings and roarings of diuels . This flesh of our's if it make itself a slaue to bibbing and drunkennes , if during life it make an ordinary practise of excessiue eating and drinking , shal be vexed heerafter with most cruel hunger and thirst . This flesh of ours which suffers it's wandring eyes ( the bauds of incontinency ) to roue abroad whithersoeuer they list , shal then please it self with no flower or comelines of beauty , but with it's eyes whether it wil or no , behold terrible Behemoth , horrible Leuiathan , and the shape of the foule and bloudy Dragon . This flesh of ours which with it's nostrils hunted vp & downe after sweetest odours of flowers , shal be glutted with stench of brimstome , and putrefaction of carcases . This flesh of ours which had it's eares shut to sermons and wholesome admonitions , but open to scurrile talke , obscene verses , impure songs and lasciuious discourses , shal change it's pleasant carrols into a sad and doleful tune , it 's merry Hah and Heida into a perpetual woe is mee , and out alas . This flesh of ours which hath defiled it's touch with diuers kinds of lusts , shal be cast into the armes of foule vgly monsters , to be hugg'd and besmeared with melted pitch insteed of sweet and pretious vnguents .

This very flesh of ours by itself and not by Atturney , for al the offences it hath commited , shal suffer torments vnspeakable , innumerable , ( alas ) eternal . In that whereby a man offendeth ▪ in that shal he be punished . According to the measure of his sinne shal be the number of his stripes . Sap. 11.17 . Deut. 25.2 .

THE NINTH : Eternity .

ETERNITY is not to be comprehended by the vnderstanding of man . This i● things least irkesome and painful causeth in fine an intolerable and vnspeakeable torment .

The consideration of Eternity is so serious that it wil be hardly contained within the limits of a verse . Notwithstanding Seneca maketh a prudent obseruation ; Senec ep. 108. that euen as our breath yealdeth a clearer sound when a trumpet , gathering the same through the straights of a long chanel , ventes if forth at last with a stronger & larger fare-wel : so the strict composure of a verse rendreth our senses more cleare and perspicacious ; and contrarywise the very same matter is in a manner neglected and makes lesse impression , when it is deliuered in prose . But by help of numbers an excellent sense is knit-vp with precise measure of certaine feet : and the self-same meanning is as it were darted into a man with a strong and puisant arme .

I am of the very same opinion : and therfore that this immense Eternitie , which is a thing so hard to be conceaued , may take the deeper root in our minds ; of late I endeauoured , as wel as I could , to comprehend it in verse . And that I may stil perseuer your freind , I wil be so bold as t' inuite you ( my EESIMVS ) to heare them . Are your eares at leasure . EDESIMVS . Both most attentiue . Read them , I pray you , read them . These things are neuer too often inculcated , neuer written of , read , or sung sufficiently .

PARTHENIVS . But doe not you insist vpon the the wordes and composure , but rather weigh the sense and matter .

diagrammatic representation of Eternity ETERNITIE A Dreadful voice is thundring in mine eare , A word , no more ; but such a word I heare As dantes my hart with terrours , which surprise My flesh as with a Palsey . From mine eyes A word drawes teares , a voice , breath , sound , 〈◊〉 more . Yet like tempestuous windes , which blustring rore ▪ And tosse the aged oake , vntil at last 'T is ouerthrown with an impetuous blast Of nothern Eolus , which roughly shakes The neighbouring trees , the lofty cedar quakes , Al trembling stand , viewing the suddaine fate Of that forlorne , that silent , desolate , Which euen now was pasht against the ground : Thus am I shaken , thus I fal ; the sound Of one word struck me so , that like the tree I prostrate lye , deep taciturnity Hath seiz'd vpon my faultring tonge . Ah speake , Dissolue these bandes of feare , these fetters breake . Let not a word thus make thee tongue-tyed . No ▪ A letter wil suffice , this cipher O ▪ You see aboue , which circling stil goes round , Is type of that which in name eares doth sound . Without beginning as t ▪ is letter bendes , And circumuolu'd goes round and neuer endes , Is that , which endles , neuer was begun , Went neuer back , nor yet shal forward run . Like to the Caspian sea , which constant goes , Or rather standes , which neuer ebbes nor flowes . Ah! when I heare that voice , or fix mine eye On th' endlesse character ; ETERNITIE S●undes a retrait , and summons me , and al To thinke and often ponder that which shal C●…pe in it's armes , and hold the soule so fast , That when in hel a thousand yeares are past , As many yeares as leaues on trees are seen , Or graines of corne that are , or ere ▪ haue been , Or drops of water in the spa●ious maine Though multiplied ten thousand times againe , ETERNITIE is , as it was before ETERNITIE , and lastes for 〈◊〉 more . So doe the paines as newly then begun , Stil infinis . I hi●e hower-glasse doth run , Thy daies are numbred , and the howre shal come , Yea the vt●…st moment of the total su●…ne , When thou shalt breath thy iast , perforce must dye ; And after that comes al ETERNITIE ▪ To hellish flames and tortures goe , descend ; Not to endure , but ponder , thinke , attend ; Goe , that thou may eternal paines preuent , Diue to the depth of hel : by this descent When thou no bortome find'st in that obysse , Raise vp thy soule , thinke of eternal bl●sse● Then sinke againe and view those t●rtures , paines , And flames of fire , sulphur , fettering cha●es , Gnashing of teeth , t●ades , dragons to affright , Infernal monsters , and eternal night , From thence looke vp againe , and fix thine eye ▪ Aboue the he●…ns , there thou ETERNITIE Of toy mayst s●e , where Christ 'midst glorious beames Inuites to ●lisse ▪ Thou art 'twixt two extreames , And in a point of time , 'twixt life and death Thou hangest in suspence . A blast thy breath Thy day's amoment , NOW , thou hast no more , What is to come , or what was heeretofore , Is none of thine , for ●ow thou mayst depart , Now death may seize on thee , who●so'ere thou art , Least mortal , that wilt hardly yeald to dye , Compare thy momentes with ETERNITIE , Dayes , months , yeares , Ages , what thou wi●t , once doe Al 's but a moment to ETERNITIE . O that redoubled Echoes in men's yeares Might sound ETERNITIE ! With dreads and feares Mithi●kes they should quake like the Aspen leafe . ETERNITIE , ETERNITIE ! what deafe ? Can momentarie pleasures so encharme , They wil not heare ETERNITIE'S alarme ? ETERNITIE ! 't is as it was before ETERNITIE , and lastes for euer more , In ioy or tormentes , both are infinit With Angels to enioy God's blissful sight , Or els with hellish monsters l●…g die And die for euer . O ETERNITIE Perfect possession ! once , for euer blest ; Or stil role vp the stone and neuer rest , Like Sisyphus , or like Prometheus lie , And vultures feed for al ETERNITIE . ETERNITIE ! a voice , wind , breath , no more Soundes in mine eares . Alcyon on the shore , Against the wind standes drooping● , neer her death ; Yea when she hath to fate resign'd her breath , Where so ▪ ere you view her head , you stil shal find Her tender brerst expos'd vnto the wind . Ah , thus expose thy breast to that shr●l 〈◊〉 . ETERNITIE : st●l let this voice ▪ rebound As Echoes from their hellow vaults be●ow ▪ Which take the voice , and ●and it to and fr● . When God inspires , and voices in thire eare ETERNITIE , resound what thou dost beare ; And to this voice Alcyon-like expose ▪ Thy trembling hart , which doth sad feares inclos● , As th' earth doth vapours in her bosome ; quake As that doth tremble when the mountaines shake . Conceaue in time , bring forth with throbs and throwes , That feare by loue , which to perfection growes , May be expel'd . Iacob , seauen yeares to thee , And seuen to that , seem'd short ; ETERNALLY . T' enioy the glorious sight of G ▪ od aboue , Can time seeme tedious while I serue and loue ? Since others with a moment's sweet delight Are drawn away as if 't were infinit , Neglect the future ; shal a moment's paine Seem long ? or losse ▪ of goods which I sustaine Seem great ? or life itself so deare to me , As not t' enlarge it by ETERNITIE ▪ Of happines I Heauens stand amaz'd at thi● ▪ Celestid ga●es he desolate . Th' Abyss● And euerlasting fountaine men forsake ▪ And dig for c●st●…nes dried vp ; they take ▪ A drop , and leaue the Ocean , dare not die To purchase heauen and liue eternally ; But stil on earth desire to make aboad , Heer seek ETERNITIE and no● with God . But while the hart stil beats and restles goes , No length of time can giue it true repose . Immortal life it lost by Adam's fal , Yet stil desires it . 'T is connatural . S●are then aloft , since 't is not heer below , And scale the heauens ; 't is there 't is there I know . Thy soul 's a spirit , so is God aboue ; By this th' are like , and likenes causeth loue , And to his likenes God created thee ; Heer seek repose , ayme at ETERNITIE . Look on thy soule , whose image doth it beare ? If God's , why then to God , ( why should ▪ st thou feare ? ) Yeald what is God's ; let Cesar haue his due , Thy graue thy corps , til life againe renew With an immortal robe , there let it lie At th' end of time t' expect ETERNITIE : Meane while resolue , an instant is thy time The rest vncertaine ; shal a mortal crime Seize on thy soule , clowd it with horrid night , And banish from th' Immense and Infinit ? For euer ? shal a sinne which in a trice Doth passe , be purchas'd at so deare a price ? No : be like th' adder , which to saue his head Peece-meale his body suffers to be shred , His head preseru'd nothing his life can se●er ; So keepe thy soule , le●… al to liue for eue● . For euer ! Oh! content in f●…ling fo●m●s ▪ Soone dies ; wind-beaten soule in thi● world's stormes Heauens hauen seek . O heyse vp s●…le , maketh ●s● Launch forth ; 't wil be too late , one moment pa●… . Thou hast but NOW , while winged 〈◊〉 doth fly , T'accoast th● confines of ETERNITIE .

O ETERNITIE ! Who it ●… ▪ I wil not say that comprehendes , but that goes about to apprehend thee ? That holy man worthy of immortal ●emo●y Godefride Bishop of Bamberg and W●rzburg , whom we mentioned before ; he was the man amongst a thousand , he in a manner himself alone seemed to apprehend what was Eternal . For being daily mindful heerof he was wont to say : Euery moment I stand at the doore of Eternity . To this ●nd he had dead mens souls painted , engrauen , fashioned out in wax , digged out of gra●es , and placed in euery chamber where he c●me , that he might be alwaies mindful of death and Eternity which was after to ensue .

Haue you read a little booke that treates of Eternity . Most dreadful , yet very true is that which is alleadged there . If I wel remember , it hath these very wordes : Consid. 4. s . 2. Thinke a thousand thousand cubes , that is a thousand millions of yeares ; which is as much as a thousand thousand thousand thousand thousand thousand thousand thousand thousand times a thousand thousand yeares . This is as terrible in thought , as easy in pronuntiation . Thinke therefore for so many yeares that fire is to be endured : but consider that al this time although doubled , trembled , or a hundred times doubled , is without al question not so much as the first step into Eternity . After the reuolution of so many yeares , Eternity may be said as yet not to haue begun . O my EDESIMVS , if a liuely apprehension heereof makes vs not mere holy , we are beasts , we are stones , we are meer stupid and insensible stocks . There is nothing wil stirre him whom Eternity moues not . That immense , boundles , infinit , perpetual Eternity , which that alwaies endure , and after innumerable Ages neuer be ended . As long as God is God so long shal the damned dye , & euermore suruiue . Oh immortal death , ô mortal life ! I know not by what name to cal thee , life , or death . If thou art life , why dost thou punish more cruelly then death ? If death , why makest thou no end of thy cruelty ▪ I wil not cal thee one or other . Both life and death participate of good : in life there is repose ▪ in death a final catastrophe ; both are comfortable in al miseries : but thou hast neither rest nor end . What therefore art thou ? Thou art the extreames of life and death : by death thou hast torments without end , by life immortality without rest . O Eternity of the damned , o maine sea of endles acerbities !

Notwithstanding we cannot accuse God for any cruelty or iniustice inflicting euerlasting punishment , euen for one deadly sinne . His infinit mercy is not delighted with the torments of the miserable ; neuertheles in regard he is most iust , his wrath is neuer appeased with the punishments of the wicked ▪ Most worthily is eternal euil inflicted vpon ▪ him , who destroyed in himself eternal good . They shal suffer euerlasting paines in destruction , from the face of our Lord , and from the glory of his power . 2. Thess. 1.9 . It is a maxime amongst Lawyers : Reprobata ▪ pr●uni● non 〈◊〉 ●olu●ntem , Money not curtant freeth not the debtour . Pennance is a paiment fit to discharge sinners debts : the valew of thi● money continueth as long as the market of our life . I his being ended al pennance comes too late , and is refused like counterfeit coyne . They haue indeed repentance in hel , but not true and valid , because it is too late , and ful of fury and blasphemy . Neither ought we to maruel , that the damned are alwaies tormented . Why the torments in hel are to last eternally . They continually blaspheme and persist in sinne , and therefore perpetually are punished . During life they would not be reformed , yea might they haue alwaies liued , they would haue stil perseuerd obstinate in sinning . Therefore they are now alwaies to be punished and eternally tormented . Their desire was to haue liued for euer , that they might eue● haue sinned : wherefore it belongeth to the iustice of that supreme Iudge to punish the● eternally , who whilst they liued in s●…ne resolued stil to perpetrate the like . We know what their ordinary sayings were 〈◊〉 this world : Come let vs spend the day in drinking , we are called to dancing ▪ we are inuited to gardens ; occasion ▪ of mirth & pastime is giuen v● : come let vs goe . These were their discourses while they liued on earth . But what say they now b●ing cast into hel ? their speaches are farre otherwise .

O Eternity ( say they ▪ ) the most intolerable amongst al insupportable thing● ! O celestial Eternity th●… mightest haue been gained in a short time and with little labour ! O hellish Eternity , purchas'd only by slouth and fordid delights ! O Eternity most bitter and inf●…itly deplorable , how easily might we ●aue ▪ escaped thee , if we had often & seriously reuolu'd thy torments ! O Eternity ! ● th●… we might after ninety thousand thousand yeares arriue but to one half of thee ▪ O Eternity , in the midst of our daily despaire , the most to be despaired of ▪ O Eternity Eternity ▪ O of al torments the most cruel and desperate torment ▪

Who can ( my EDESIMVS ) who can conceaue this Eternity , or sufficiently be astonished thereat ▪ For this no sighes , no groanes , no teares are sufficient : al wordes , yea euen our deepest cogitations to expresse this are infinitly defectiue .

To liue eternally ( o my God! ) to liue eternally in flames ▪ To be eternally depriued of thy sight ▪ To be eternally tormented with vnspeakeable paines ▪ Ah , eternally ? Alas , how extreame is the madnes of men ▪ With how fle●ting and transitory delights ●…e we deluded ? O how wantonly we daily with this deceitful cup , til by degrees in this deadly poison , we drinke our owne bane ?

Th●… like dranken sorts , greedy of pleasures , vnmindful of our beatitude , forgetful of Eternity , we , as it were by way of sport plunge our selues into this bottomeles gulfe of al misery , into this huge and immense Ocean of Eternity .

Miserable wretches ! we ardently thirst after vaine glory , gold and venery : but those flames , those eternal fires ( alas ) we neuer thike of . Ah , there is no man ▪ there is no man who aduisedly thinketh i● h●… hart . Hier. 1● . 11 . My EDESIMVS , if we yet retaine any sense or vnderstanding , let vs daily cal to mind and ponder this one thing necessary , Eternity .

THE CONCLVSION OF that which hath been said concerning the triumph ouer Incontinency . CHAP. XII .

IT is a terrible thing to be spoken which S. Remigius Bishop of Rhemes doubted not to affirme concerning incontinency and concupiscence . By reason of the sinne of the flesh ( said he ) excepting little children , very few amongst those of riper yeares are saued .

Doe but consider the state of the world and thou wilt admire to see it almost wholy burne with this infernal fire , There is searcely any vice hath cost mankind so deate ▪ as this of lust and incontinency . It is a Hydra , a dragon , that hath not three , nor only seauen , but nyne heads ▪ I wil now discouer them seuerally .

THE FIRST HEAD . Lust and Incontinency is an Insatiable vice .

You may rightly cal it the chaine of hel , where one sinne goes linked with another : a second beginnes where the former ended . If thou dost but vndergoe the yoke of this vice thou shalt suffer a grieuous sla●…ry , and after long seruitude very hardly shake it off . Voluptuousnes i● neuer satiated i● though thou feed it neuer so much ▪ i● stil desires more ▪ 'T is like the mount 〈◊〉 , which burning with perpetual fires is neuer consumed . Dost thou condescend to thy pleasure to day ? To marrow lust wil be ●…auing and exacting more . Dost thou deny to yeald vnto it ▪ 'T wil offer violence . Dost thou present heauen vnto it ? It wil forcibly withdraw thee . Dost thou set hel before it ? 'T wil turne thine eyes another way . Therefore the Prince of the Apostles ●aith : ● . Pet. 2.11 . My Dearest I beseech you a● strangers & pilgrimes to abstaine from carnal desires which warre against the soule . He saith they warre : for this is not a●chieued by a short skirmish , but hauing once giuen place to this enemy , thou shalt be embroyled in a daily & miserable warfare . The dog seeing a bone in his Masters hand , flatters , licks , fawnes and wagges his taile , til he hath laid hold of it ; then doe but offer to take it from him , he wil snarle , and insteed of a flattering taile , shew his terrible and threatning teeth : So the diuel that three-mouth'd C●rberus , with how many blandishments doth he solicit our chastity ? And hauing once despoiled vs of it , alas , how laborious and difficult hath it been to recouer it againe ? Therefore be assured this flesh of ours the more it flatters , the more mischiefe it intendes against vs , and fawnes most vpon vs , when most of al it goes about to deceaue vs . For which cause oftentimes there is lesse diffienity for a man not to fal into finne , then to rise againe after his relapse . This vice is most powerful ouer those on whom i● hath seiz'd , and being fastned wil very hardly let goe it's hold . Therefore withstand in the beginning , and constantly resist the first and least allurements of enchanting lust . For if thou dost but once yeald vnto it , it wil bereaue thee of thy liberty , depriue thee of reason , robbe thee of al humane discretion , despoile thee of al sense of modesty , and in a word make thee a very beast , & hateful both to God & man . Alas who had euer so spiteful an enimy against himself as his owne delights , those I meane that are obscene and prohibited ? Into which notwithstanding ( miserable wretches ) most plunge themselues so deep , that hauing been long accustomed thereto , they deem it impossible to liue without them , hauing made those things in a manner necessary , which before were superfluous : whereby they become slaues to their corrupt flesh , and , which is the greatest of al other mischief● , are fall'n in loue with their owne wil● . Wickednes is growne to the height , when dishonesties doe not only please , but also make delight so excessiue and vnsatiable , that men being habituated to vice their disease becomes desperate and incurable , Fly , ●h fly , fly from whatsoeuer is preiudicial to chastity .

THE SECOND HEAD : The sinne of the flesh is almost Incurable .

In the time of Noe the whole world violently ran after al that was forbidden , but chiefely obscene lust . Heerupon were those complaints made by Almighty God : Gen. ● ▪ 3. My spirit shal not remaine in man for euer , quia caro est , because he is flesh . Al men ( Noe exepted ) delighted only in the flesh , being wholy carnal . God lothed and detested this their foule and licentious intemperance ; notwithstanding he deferred his reuenge for the space of fiue hundred yeares . In the interim he diuers times admonished them by Noe , gaue order for the building of the Arke , rebuked their extreame malice , foretold their destruction , and oftentimes threatned that al mankind , if they desisted not from their wicked courses , should be drowned with waters . Yet would they not amend their liues ; no , not so much as one only man . They were so ensnared and enthraled with sinne , that whatsoeuer Noe said or admonished , they slighted and put off with scoffes and laughter . There was none that repented themselues of their dishonesty , none grieued for hauing so hainously offended . At last , God according to his decree giuing a signe , rayned downe continual showers , which for the space of forty dayes and nights continued ▪ til the whole earth couered with waters seemed a maine sea . And thus he abolished al that Generation , which was so giuen to lust , that he might create another pure and free from sinne . This is the nature of concupiscence , to reiect al remedies , and contemptuously spurne at al admonitions , whereupon Clemens Alexandr●…us giues it this proper Epithet , Lib. ● . paedag . Immedicabdem an incurable disease Christ saith in S. Mark 's Ghospel : Marc. 4.10 . The deceitfulnes of riches , and concupiscences about other things en●…ing a● , choke the word and make it fruitles . When a fire hath once gotten into a wood , there is no need to carry any more fuel to that which hath such sto●e to maint●yne it self . We miserable wretches are like a wood ; if the fire of lust once take hold of vs , it findes continually new fuel , whereby it is more & more augmented . And surestly no vice so obstinately and stubbornly resisteth the spirit of God . Most plainely doth the Wise man witnesse as much : Eccl. 21.18 . The luxurious man hath heard a wise w●…d , and it shal displease him , and he wil cast 〈◊〉 behind his back . Osee agreeing with him saith : Osee 5.4 . They wil not apply their mindes to returne to their God , because the spirit of fornications is in the middest of them , and they haue not knowen the Lord . Therefore turne thy self away , fly and detest whatsoeuer sauoureth of venery or lust . Be thou suspicious of al manner of incontinency . This is the wil of God , your sanctification . 1. Thess. 4.3 .

THE THIRD HEAD : The sinne of the flesh is a very common vice .

I shal commit no errour , if I say that almost the whole world burneth with this most detestable and pestilent fire . This Luxury doth not only creep into the pallaces and castles of Kings , but entreth euen into the poore folkes sheds & cottages . It not only assailes men cou●hed in feather-beds , but also lying in straw : not only prouoketh yong men in their flourishing age to dishonesty , but those also sometimes that are old and decrepit . Al of each sex , state , & condition ought to be the more cautelous and warie in shunning this vice , & flying al occasions , considering how secretly it creeps , and suddainly seizes on the harts of al sorts of people . The sense and cogitations of man's hart , are prone to euil from their youth . Gen. 8. ●1 . Lust neuer dyeth through old age : this mischiefe is neuer ouerwhelmed with time , nor buried in obliuion . This vice is to be prosecuted without end or measure ; for that it hath neither bounds nor limits . Yet now adayes , such is the corruption of manners , that this detestable lasciuiousnes both in wordes and gestures is honoured with the title of ciuility and curtesy . Thus ( alas ) sinne is shamefully applauded , & euery one is the rather reputed a merry and bone companion , if he exceed in ribauldry and loud behauiour . If thou mightest , saith S. Cyprian , Lib. ● . Epist 2 ▪ ad Dona● . behold and penetrate from a high watch tower , the secrets of men , open the priuy doores of their chambers , vnlocke their priuate closet● , and search their consciences ▪ thou should'st find dishonest m●n c●…ry that about them , which no honest-m●n 〈◊〉 ●ble to behold ▪ thou would'st discouer that , which only to see were an offence . Oh how many lustful and shameles ●rt● are enuironed euery where with domestical walles : where sinne the more secret it is ▪ the more it embold●eth him that commits it . Verily the whole world i● set vpon wickednes●… 1. Ioh. 5.19 . and especially vpon th●… of lust & impurity ▪ O let him fly the world ▪ whosoeuer he is that desires to liue chast ▪ let him , d●rest al impurity , that affecteth beatitude : Let your loynes be girded . Luc 12.35 .

THE FOVRTH HEAD : The s●…e of the f●…shes most hateful to the Angels .

Ah! whoso'ere thou ar● that louest ●…d honourest the Angels , quench th●se venereous fires , and rebellions motions , For they that are in the flesh can not please God , nor be greateful to the Angels . Rom. 8.8 .

It is hard to linke an Angel and a swine together in bands of mutual ●…ity . Verily he is transform'd into a hog , who h●…ing purity walloweth in the mire of lust ▪ Let no such man ●uer hope to haue any society with the Angels . Those most chast and pure Spirit● loue them most entirely , who perfectly seeke to resemble them in purity . They abhorre ●nd derest al that they see vncleane or impure ; they haue no familiarity nor society but with them only th●…●re louers of chastity and integrity . Those that are like goats and swine , are to them most abominable : but if they know any man that is a feruent louer of chastity , they admit him as their most intimate freind , and make him an Angel . For such are as the Angels of God in heauen . Matth. 22.30 . Nothing is more excellent then a single life . It is very easy for him , whosoeuer he be that desireth to liue chast , to become an Angel . For , if we belieue S. Chrysostome , Hom. 25. in epist. ad Ephes . Christ brought from heauen the vertue of Angels . And it is an vsual saying of the holy Fathers : Ambr. l. 1. de virg. Basil . de vera virgin . Cass . l. 6. instis . c. 6. & l. 12. c. 11. Bern. Ep. 42. The chast life i● the life of Angels . Neither are they deceaued . a a Eccl. 26. ●0 . Omnis ponderatio non est digna cont●…entis anima , Al weight is no● comparable to a continent foule . Note ( my EDESIMVS ) note , Al weight , al , a● is not comparable to a chast mind . Propound now vnto thy self the triumphes of Pompey the Great , glittering with gol● , & beset with gemme● and precious stones ▪ The towers of Basilius the Emperour al garnished with gold ; the Persian riches & the treasures of Cr●su● ; yea euen golden towers and mountaines themselues : yet thou hast not so much ●…lightly expressed the value of a pure and chast soule . Al weight is not equiualent to a cominent soule . But we ( foolish merchants ) for one farthing or some base peece of coyne , rather cast away , then fel our chastity ▪ and soothed with a poore transitory pleasure loose ● iewel of incomparable price . There is no man in this point giueth credit to S. Cyprian , whose excellent saying was , that , to ouercome carnal delights is of al others the greate●t delight . It is t●e part of a true Christian ●o place his chiefest pleasure i● the dis●…in● of 〈…〉 chiefest glory in keeping his body vndefiled , & to haue the Angels for his freinds . It is the greatest dishonour that possibly may be , not to be loued of the Angels , ( who otherwise are most ready to loue and tender the good of mankind ) and to haue for his enemies al the inhabitants of heauen . Let no man loue lasciuiousnes , who feares to incu●re the hatred of Angels .

THE FIFT HEAD : The sinne of the flesh is most transitory .

It is but for an instant , ô you wretches , it is but for a moment that which delightes you . But your torments shal be euerlastingly permanent . Concerning this most swift and cursory delight ▪ in dishonesty , none seemeth to haue spoken more significantly and properly then Tertullian : They ( saith he ) Lib. de mulier . hab . c. 1. & 2. who sometimes call'd to mind from whence they had fallen , after the euapourated moments of concupiscence , sigh●d after heauen . Very fitly he tearmes obscene pleasures of the flesh an instant , an euaporated moment ; for it vanisheth before a man sufficiently takes notice of it . Diuinely hath Boetius expressed this in his verses : Lib. ● . de cons . phil. Metro 7. Habet omnis hoc voluptas ; Stimulis agit fruentes : Apiumque par volan●um Vbi grata ●…ella fudit , Fugit , & nimis tenaci Ferit icta corda mors●… . Al pleasure , those it doth delight , Driues headlong with a furious sting : And like the Bee with wandring flight Doth first delicious hony bring ; But soone departes , and in the mind A deep remorse it leaues behind .

Youth and pleasure are vaine , saith Ecclesiastes . Eccl. 11.10 . S. Iohn the Apostle affirmes that the world passeth , and the concupiscences therof . 1. Ioan. c 2. v. 15. This is proper to the ioyes both of the world and flesh , to passe away speedily : Yea sometimes their pleasures are at an end before they are fully begun , and may wel be compared to sweet wine that lastes not til the yeare following , but waxeth sower before it be al drawne out . They lead their liues in pleasures , and in an instant descend to hel . Iob. 12.21 . Therefore flie , o man , fly , flie from those swift fleeting and inconstant pleasures .

THE SIXT HEAD : The sinne of the flesh is most pernicious .

From hence haue sprung such inconueniences and detriments , as neuer did from any other vice whatsoeuer . How many valiant nations haue been enthralled by lust , and betrayed to their enemies ? How many strong fortresses hath it demolisht & brought to ruine ? How many men hath it vanquished & subdued , who feared neither fire nor sword ? How many great and heroick spirits hath it drawne to such shameles exorbitan●ies , as they before neuer feared or thought of ? No man can be ignorant of this , vnles he neuer tooke notice of Sampson , Dauid , or Salomon .

For this crime the city of the Siche●…ites was ouerthrowne , and the Prince with al the inhabitants put to the sword . Gen. 34.25 . For this enormity fiue and twenty thousand of the Beniamites , and of the Israelites forty thousand were staine in battel . Iudic. 20. ver. 21. 25. & 46. For this the wisest of al mortal men became a worshipper of Idols . 3. Reg. 11.4 . For this Dauid the most powerful of Kings was afflicted with innumerable plagues . 2. Reg. 12.10 . For this the seauen husbands of Sara were killed by the diuel . Tob. 6.17 . For this those wicked old men , that conspired against the chastity of Susanna were stoned to death : Dan. 13.62 . an ordinary punishment inflicted on such offenders . For this crime foure and twenty thousand of those that committed fornication with the daughters of M●a● , at one time by pestilence were destroyed ▪ Num. 25.9 . I wil not recal thee to ancient histories , We are instructed sufficiently by daily examples how preiudicial lust and incontinency hath been to particular men , whose strength , health ▪ wealth , memory , indgement , good name & euen life itself are maymed & impaired thereby . But admit they were exempted from al these inconueniences , yet is maketh hauock of a man's soule , depriueth him of heauen ; and after the losse of al these delights , brings hel and damnation . At Rome in times past the temples of Venus & L●biti●… were very fitly ioyned together ▪ for by venery men run the nearest way to death both of body and soule .

How many yong men that liued like Angels haue afterwards turn'd diuels , and leauing their chast conuersation , fallen head long into the precipice of al enormities ? Therefore very wel doth the Church , as a mother careful of her childrens safety , daily pray : A spiritu fornication●… , libera nos Domine , Deliuer vs , o Lord , from the spirit of fornication . But I pray thee ( my EDESIMVS ) why art thou so long silent ? speak some what , that we may benefit and edify one another . What reason hast thou to impose the whole discourse vpon me ? What thou profitest by my speech I know not : this I am sure , by holding thy peace I learne very much of thee , and admire thy great patience in hearing me . But to the end I may no longer abuse the same I wil presently make an end . And indeed the euening comming on like a cryer , pronounceth those last wordes : Actum est , ilice● , The discourse is ended , you may depart when you please . EDESIMVS . I pray you goe on , & make vse of this little time which remaines ; for I intend not to interrupt you with my questions . PARTHENIVS . Three heads of this monstrous Hydra are yet lurking behind , which I wil instanely discouer .

THE SEAVENTH HEAD : The sinne of the flesh is very deceitful ; and besides , no plague is more pernicious to Mankind .

Luxury is a sweet Siren , a pleasant poison , deadly bewitching hony ; the diuels surest bait , whereby he catches and drawes men vnto him to their euerlasting destruction . Concupiscence , when it is conceiued bringeth forth sinne ; but sinne when it is con●…i●m●te ingendreth death . Iac. 1.15 . Therefore the present delight is not so much to be considered , as the future paine that instantly ensues . When it comes it smiles and flatters , but it stings bitterly at the departure . Before , sweet allurements appeare , but behind are sharp poisoning stings . It is a plague as deceitful as pernicious , which S. Bernard excellently declaring , saith , that as this plague is alwaies accompanied with many mischiefes , so it is repell'd with greatest difficulty . This ▪ whether a man wil or no intrudeth itself as a thing sweetly burdensome , and vnpleasantly delightful . It subtilly entreth & possesseth the mind ; and vnles it be suddenly driuen out , allureth , inflameth , and like the poyson of some plague diffuseth itself by little and little through the whole body . It multiplieth wicked cogitations , begetteth euil affections , infecteth the mind with carnal delectation , enticeth it to dishonest consent , and corrupteth al the powers of the soule . He that is once intangled with this plague , can hardly be withdrawn from it , because he either knoweth not how , or is ashamed to confesse the allurements & prouocations thereof ; they are so subtile and obscene . Help me , ● my Lord God , to resist and free my self from this vice which is so pestiferous & deadly . I know it is laborious for the combatant , but crowneth the victorious . I know if I pollute my soule with any vncleane cogitation , I cannot please thee who art the Authour of al purity . My God create in me a cleane hart .

Iuli●… Solin●s recounteth De inter dom. c. 29. that the Phala●…m ( a kind of spider ) which we likewise cal Tarantula , is a direful little creature that hath a most pestilent sting . And though the strength and force it hath be little or nothing , yet it is most pernicious and violent in operation for whomsoeuer it stingeth , it killes with it's poyson especially in the hottest time of the yeare . For when the sunne daily scorcheth the fields of Apul●ia , either by reason of some malignant wind , or through extremity of heat , these Tarantulaes so pestiferously infest mens bodies , that whosoeuer are poysoned with their deadly venom , continually sing , weep , raue , or lye oppressed with such a mortal stupidity , that , al their members putrifying and withering away , they die miserably , Lust is a Tarantula , and I know not whether it hath more venom or fraud in it , seing it is most mischieuous vnto them who least mistrust it . It creepeth subtilly , infecteth speedily , & killeth sweetly . They that are tainted with this contagion fal into so vnquiet a madnes , that they daily most desire that which is most hurtful vnto them . This Tarantula is not so much felt when it is stinging , as after the wound inflicted .

THE EIGHT HEAD : The sinne of the slesh is ful of reproach and infamy , and aboue al , most dishonest .

This vice whereof we speak in comparison of others , is so fowle & dishonest , that it is called by it's proper name dishonesty itselfe . This is in euery respect a monstrous and filthy sinne ; therefore it seeketh to be shrowded in darknes and corners , & is of al others most in feare of itself . Those vertuous parents of Susanna ( as the history of Daniel recounteth ) Dan. 1● . 63 . Helcias & his wife , praysed God for their daughter Susanna , together with Io●…him her husband and al their kindred , because there was not found in her res t●…pis any dishonest thing . That most chast S. Paul commanded the Ephesians , Ephes. 5.4 . they should not so much as name dishonesty . In the epistle he wrote to the Romanes , Rom. 6. ●1 . hauing made some mention of iniquity and vncleannes : What fruit therefore ( saith he ) haue you had then in those things , for which you are now ashamed ? There is no vice that so much maketh men blush & be confounded , as this most foule and vglie beast , which brookes not the day , hates light , and alwaies seekes for darknes . Asa that King of the Hebrewes is exceedingly commended for breaking an immodest statue of an Idol , Simulachrum ●urpissi●…um , a most filthy Idol : 3. Reg. 15.13 . he burned it , and cast the ashes into ariuer ▪ Lust is alwaies accompanied with filthines , chastity with cleannes of body , and beauty of soule . Chastity can neuer be deformed , and contrarywise it is impossible in continency should euer be beautiful . That brings forth roses and lillies , this nothing but nettles and thornes : to the chast man nothing can be grateful but that which is cleane and sanctified ; but the obscene is wholy delighted to wallow in mire and filthinesse . Christ the sonne of a Virgin , suffred al m●…nes of reproches , but would not be taxed for incontinency , so foule 〈◊〉 abominable is this sinne of dishonesty . He amongst the Ancients spoke wisely , who said , that euen as a hog seeketh neither for heauen , nor any pretious pearle ▪ so the soule intoxicated with the sweetnesse of pleasures , and plunged into the ordure of luxury can hardly think of celestial matters , or ●olli●… any thing , worthy of God . Incontinency is the mother of impurities : ●he borne in turpitude , fed in vncleannes , brought vp and dieth in filthines . Doubtles the streame ●… like the sourse and fountaine : neuer hath a cleare riuer flowed ▪ from a muddy spring . Therefore whatsoeuer issues from luxury defiles & brandes the incontinent with an infamous note of Turpitude .

THE NINTH HEAD : The sinne of the flesh is an Epitome of al enormities .

I said too little when I compared lust to the Tarantula , though it be a most pestilent and pernicious creature . For lust is a beast , and that most terrible , such an one as liues amongst the I●dia●s ( if we credit C●esia● ) caled a Manticor , which hath the fiercenes of al other wild beasts , in so much as it can neuer be ●a●ed by the industry of man . It hath three rankes of teeth that close together like combes : in body it is as bigge as a lyon ▪ it hath eares and face like a man , eyes gray and burning , a taile forked like a scorpions , and armed with a goating sting ▪ the colour bloudy : the noise it maketh is not vnlike to that of a pipe ; and is as swift as any hart . This beast most greedily pursues and huntes after mans flesh . Concupiscence is very like this vgly & horrible monster . It participates in a manner of the malice and poyson of al sinnes whatsoeuer . It is seldome and hardly euer tamed by any art or industry so long as it is suffered to predominate . There is in lust three sets of teeth . The first gnawes and consumes the strength of body and temporal estate : the other teareth in peeces a man● honesty & reputation : the third grindes and wastes al the riches & indowments of the soule . Lust hath the cruelty of a Lion ▪ it breaketh al diuine and humane lawes , and trampleth vnder-foot al wholsome admonitions : but yet 〈◊〉 hath the face of a man , for amongst al vices it seemeth most pleasing to flesh and bloud . It beginnes with flattery , 't is sweet and pleasant ; but the ●ile stingeth like a scorpion , and fastneth in the hart a deep remorse of conscience . It hath burning eyes which it employeth in beholding al manner of filthines . This vice is of a bloudy colour , for it makes no shew of any thing , but what flesh and bloud desires . The voice of lust is the voice of a pipe : Fistula ●ulee cani● , 〈◊〉 dum decipit auc●ps , Sweet soundes the pipe whil'st fowlers birds insnare . Dishonesty flattereth while it e●tangleth with such incredible celerity , that sometimes with one only glance of the eyes it penetrates into the soule . Who shal see a woman to couet her , ●ath already committed adultery within has hart . Mat. 5.29 . Which S. Augustine expounding , saith : Lib. 12. de Trin. 6. 13. Though the fact followeth not , the conscience is made guilty by consent . Oh what a mad and cruel beast is this I thou art vtterly vndone if thou hast ▪ not warily preuented the same . And therefore ▪ S. Cyprian perswading vs , saith very wel ▪ Thou must resist the first suggestions of the diuel , and not ober●…h the snake til it grow to a dragon . Thou shalt find one sometimes of whom thou maist truly say : This man of●e● prayeth , willingly giues almes , i● no gamster i● no vnthirst , no perfidious person , no back-bi●er , no calu●niatour , no drunkard ; nay he is a man courteous , industrious , complemental and ciuil : but yet he is giuen to lust . Ah! by this alone he hath lost al his former praise , too much hold hath the diuel layd on him ( whosoeuer he be ) that is libidinously giuen . Lust deflowers al vertue ; nay he hath none at al whosoeuer is possessed with this pernicious viper . Whosoeuer obserues the whole law besides , and offends but ●n ●…e precept ▪ is made guilty of al. Iac. 2.10 . He hath no liberty who is shackled with these fetters . This sinne of the flesh is like a masker which wil put on the visards of al manner of vices , if thou preuent it not by freeing ▪ thy self quickly from it's snares , which wil daily more and more intangle thee .

Perhaps thou knowest ▪ not ▪ how to comb and ▪ prank thy self ▪ This vice assuredly wil teach thee . It spruceth vp , curies and crisper yong gallants ▪ with whom it growes familiarly acquainted . Perhaps thou wert ignorant before how to cheat other men of their money or prodigally to spend ▪ thine owne . By this thou maist learne . Perhaps it hath not hitherto been thy custome to wast whole dayes in extrauagant ▪ complements . Thou maist now habituate ▪ thy self vnto it ; and in idlenesse securely sleep til ▪ thou s●ort . And if there remaine any part of the day besides , thou maist bestow it in reading wanton bookes , to please curiosity and enkindle the flames of thy lust . I warrant thou shalt be wel read in the shapes of al manner of vices , if thou haue but only incontinency for thy Maistres . And though thou abhorrest al dishonest actes , yea though thou hast an auersion from all lasciulousnesse that representeth it self to thine eyes ; yet if thou repel not al vncleane thoughts , and extinguish not the sparck of ●ust so soone as it is enkindled in thine hart ; if thou giuest entertainment to impure phantasies & imaginations , this wil be enough to cause thy destruction . He perisheth sufficiently who perisheth after this manner , without any noise or resistance . He is euil enough who secretly harboureth sinne , or refuseth to be good . And doubtles he aspireth not towards heauen , that walloweth and delights himself in these sordid and impure cogitations . If one only idle word shal be scanned at the day of iudgement , shal obscene thoughts be exempted from this tribunal ? That soule which loueth purity recalles euen the least glances of the eyes so soone as she apprehendeth them to be 〈…〉 chastity . O chastity ( cryeth out S. 〈◊〉 ) Tom. 1. in En● . cast . whose whole course of life 〈◊〉 Angelical , which makest m●n like Angels ! To whom delights , 〈◊〉 in apparel , and too m●…●are of the 〈…〉 no other then inf●my and tha●… . O chastity , which restrainest the eyes , which 〈◊〉〈…〉 whole body out of darknesse into blessed and happy light ! Th●u amongst daily battels 〈◊〉 thou t al feare , and against thine 〈◊〉 vigilant and couragious ! O chastity , prudence of 〈◊〉 , & capable of celestial things ! Thou art the mighty chariot which mountest vp aboue the starres with those that obserue thee . O chastity , thou art ●…th a f●…re and pretious possession , the most rich house of God , the mother of ●…nocency , the ornament of manners . Thou winnest the fauour of al honest persons , and euen vnto thy very enemies ar●●ither venerable or admirable ! O chastity , thou art thin● owns honour , thou art blessed and makest happy those that possesse thee : thou flourishest like a ●…st and pleasantly smellest in the middest of body and soule . In thee God the ●…er of al purity layeth vp in store his eternal riches and treasure .

Vnto these S. Cyril of Hierusal●m subscribing , saith : Cateches . 12. Let vs not be ignorant of the glory of chastity ? it 〈◊〉〈◊〉 Angelical crowne . Let vs pr●serue our bodies without staine , which ought to shine like the sunne . It 〈◊〉 but a smal pleas●r● , which ●…steth but for the space of a 〈◊〉 houre : but by s●nne commeth eternal shame , and punishments eu●rlasting .

●o many thousands of virgins ( my EDI●IMVS ) suff●ing by sword , hung on gibb●ts , strucken th●ough with stakes , torne with lyons , ●e headed , burn't and consumed with fire , lost their liues to saue their virginity : so that the greater their care wa● to keep themselues virgins , the greater was their victory and glory . The chastity of Tecla was adored by a lyon : the immodesty of Alcion reuenged by a storke . Diuers yong maids of Rome were registred amongst the Vestal virgins : those that were possessed with the Delph●…n fury neuer married ; those that serued as Priests the Scythi●… Diana , the Acharian Iuno , the Eleusian Ceres , liued a single life . Blush , o flesh , which didst put on Christ in thy Baptisme . To them the diuel preached continency , and was heard : to thee the Apostle preacheth chastity , wishes that al Christians were virgins , volo on●…s h●…inesesse ●icut meipsum , and yet is neglected . 1. Cor. 7.7 . Ah wicked wretch , when thou are about to commit a dishonest act , doe but euen consider these two wordes , quid ag●… wh●… doe I ? So said that most chast Ioseph . How can I doe this euil , and sinne against my Lord ? So shal thy ha●… be indowed with fortitude , for that thou hast loued chastity and shalt be blessed for e●er . Because i● 〈◊〉 good for a man to be so ; for an v●m 〈◊〉 woman & a virgin thinketh of those things which belong to our Lord , that s●… may be holy both in body and spirit . 1. ●…r. 7.18 . O man , whosoeuer th●n are that admirest Nic●…as , doe but imitate him in this , and keep thy self c●ast . The fruits of the Holy Ghost are charity , continency & chastity . Ga● . 5.12 . The fruits of the flesh lust , incontinency , & dishonesty . My EDISIMVS thou hast heard me hither●o , seen the Triumph ouer Incontinency in a garden : behold now the same Incontinency triumphing in a garden . I would with al my hart that al yong men might heare it with thee : ●o that the whole world would be attentine , and learneby al possible meanes to derest Incontinency , as the foulest and most ignominious spo● of their life , and most certaine plague of their souls . Giue care now to a stupendious tragedy . There was in the famous city of Lubech a ve●…rable matron wife to a 〈◊〉 , who at one birth brought forth three sonnes , whereof one died of a leprosy , the second was drowned , the third , of whom we now speake , killed himself . By whe● disastrous meanes he came to so shameful an end , a c●rtaine person hath fai●…fully set downe , who very wel knew both him , hi● brothers and al that family and ki●red . This third brother was a comely propet Gentleman , of a sharp wit , court like behauiour , welthy and costly in apparel ; but , to blemish and ouers brow al these good 〈◊〉 he was 〈◊〉 giuen to last : and hauing through in continency liued lewdly with diuers others , at last hapned vpon 〈◊〉 , who● he thought to shrposse al the 〈◊〉 of Lubech in beauty . This 〈◊〉 did so capti●ate that poore wretch intarag●…doin : 〈◊〉 shamelesse loue , that neither the ●xpence of money , weakning of his body through lust , feare of God , admonition of his frein●… , terrour of hel , publique or priuate shame could withdraw him from this licentious and dishonest life . By which exorbitant courses , his patrimony being at last consumed , he began to stand in need euen of necessary maintenance . When his mother ( his father being dead ) perceaued her sonne fall'n into such extreame pouerty as might redound to the disparagement of his parentage , moued with motherly compassion , the gaue him at seueral times great summes of money , & with w●…ping teares admonished him to returne to God , to haue a special care of his owne reputation , to remember from whom be was descended , to tender his owne aternal saluation , to renounce dishonest ▪ company ; and finally from that time forward ; to put on a firme resolution vtterly to forsake that inueterate lasciuiousnes of life . But alas ! she lighted a candle to a blind man : this poore nightingale chanted to a deafe auditour . Miserable wretch , he would and would not , faintly endeauonring , and therefore neuer firmely arising out of the mire of concupiscence .

At last when she perceaued whatsoeuer she bestowed vpon him was lewdly spent to his further ruine and destruction , she hardned her hart , & shut her hand against him . Which he obseruing , and taking aduise of his owne wants and brutish lust ( the worst Counsellours ) sundry times assaulted her with his sword drawne , and ( I ●remble to speake it ) spurn'd and trampled her vnder his feet , cruelly threa●ning ●e would instantly run her through , if she did not then re●eeue his extream wants & necessities . The poore miserable mother , quaking for feare vnder her sonnes sword as an enemies ▪ gaue , though vnwillingly , whatsoeuer he exacted . Yet d●rst not make knowne to any freind or Magistrate the cruelty of this par●icide , fearing le●t the Gouern●ur . of that city ( whose ●euere iustice was apparent to the world ) should thunder out some rigorous sentence against him , as guilty of so haynous & vnnatural a crime . She therefore held her peace , and silently suppressed the in●…ry . But e're long ( I know not by what meanes discouered ) this foule detestable fact diu●…ged abroad ▪ their kinsfolks mee togeather , and consulting amongst themselues , commanded this yong man vnder paine of death neuer heerafter to draw his sword against his mother , or make any the like outragious or vngracious attempt . He , though otherwise without al shame , blushing at this so seuere a decree and penalty , straight-way withdrew himself , and departed from his mothers house . And that he might ( to the greater disgrace of his whole family ) haue some companions in his shame , with that infamous woman he tooke vp his lodging in the common stewes . Where hauing worne out his rich apparel , long dissembled his extream hunger , spent al his money , sicke in mind , and pining away with griefe , destitute of confort and in a manner of al hope of any meanes to liue on ; partly by reason of a burning ●eauer , and partly through despaire of al succour ; his malady daily increasing , & finding no cure or remedy , wearyed out with griefe , he desperately determined to shorten his life by a violent death . And lest any one should hinder the Epilogue of this dismal tragedy , faining some busines , he sent that leud woman out of the way , whom til then he had dishonestly loued . She being now gone , he , left alone in the house , tooke a knife out of the kitchin , & went into the garden , the place where Incontinency had prepared to triumph : where casting his rowling eyes on euery side , & seeing himself sequestred from the sight of al , tearing open his buttons , he exposed his bare breasts , thin and withered with sicknes ; and setting the haft of the knife against a pale , so forcibly thrust his body against the point thereof that piercing the bulke of his breast , it passed through the very chine of his backe . Hauing sped himself with this wound , he fel to the ground , and seeing his bloud gush forth was surprised with madder furies , for that he was not yet depriued of his loathed life , which he with such cruelty sought to abandon . Alas , behold a direful spectacle ! Oh with what fury did this self-murtherer wrest and turne the knife round on euery side sticking in his breast ! Oh , how he cut and mangled his owne entrailes ( as it appeared afterward in his dead body ) whereby he rather sought to ●ast headlong , then breath out his most impious soule .

In the meane while that vnfortunate woman returned , and finding her Paramou● in the garden wallowing in his owne bloud , with horrour & amazement waxing pale and fai●ting , she fel to the ground . At last recouering her senses ●he raised al the neighbours with a l●m●ntable out-cry : to whom , as they rushed into the garden , she al d●owned with teares , declared in what manner she had found his dead body . S●r●ight ●ame flying through the whole city , came to his mothers ●are , who at this newc● , ro●…ing out like a lyonesse robb●d of her whelpe● , pale and wa● , and like another dead body ▪ forthwith seemed rather to fly then goe to this garden : where amongst hea●b● and flowe●… she found her sonne hor●ibly slaughtered . And presently at the first aspect falling into a swo●ne sunke to the earth , as if she would there haue dyed with him . The spectatours themselues by this time were moued to weep , b●holding this double , yea almost triple funeral .

The mother recouering by little & little out of this fainting fit , drenched in a fl●…d of ●eares , turning her weeping eyes towards her sonnes harlot , said : O woman what hast thou done ? thou hast seduced and taken from me mine owne flesh and bloud ; it is thou ( vnfortunate woman ) that art the cause of al these disastres . The next morning his kinsfolkes with a great peece of money hardly obtained to bury his miserable corps in the earth ; for according to the lawes it was adiudg'd to be burned . So this yong man that so cruelly butchered himself was according to his deserts buried in a prophane place . The night after he was buried the earth of his graue settled , & became so hollow , that some imagined wicked spirits , which before had taken his soule , had likewise carried his body away . I my self ( saith the Authour ) saw the turfes heaped vpon him , whereby an extraordinary high gra●e was raised ; yet the next day the earth was so sunck downe , that one would hardly belieue any corps to haue been buried there . This was the desperate and disastrou●end which hapned to this yong man through lust & incontinency . A feareful example to al succeeding Ages , that men may with terrour see into what a gulfe of euils those are precipitated who giue the bridle and ful liberty to their lusts ▪

This was the prodigious trophy of Incontinency that triumphed in a garden : and ouer which our Nicetas ( hauing likewise ouercome in a garden ) gloriously triumplied . Let yong and old men take example ; yea let the whole world learne heerby to be wise by another man's ruine , mortify their lasciuious appetites , and fly from the company of them that are slaues to concupiscence .

But vnto thee ( o Christian Sampson ) doe I returne , and with thee ( most chast Nicetas ) I make an end , who in a garden didst raise that most noble trophey by triumphing ouer Incontinency .

O Nicetas , liue againe in vs , o most Illustrious Conquerour , fight & triumph in vs . Let thy example , let thy battel & victory animate , set vs on fire , and inflame vs to combate . Let vs take courage with Nicetas , let vs fight & ouercome with him . That man certainly goeth away with victory , who ceaseth not to fight couragiously : we must fight , there is no victory in this warfare without combate : there is no reward heer but only for them that fight lawfully . Chastity is a treasure of inestimable value , to which is due an eternal reward ; neither can any man purchase chastity for nothing . This if thou dost highly prize , thou must vnderualue al other things , which in respect of it are nothing worth . Omnis ponderatio non est digna continentis animae , Al waight is not worthy a continent soule . Eccl. 26.20 .