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 â—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. â—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 toâ—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 conuâ—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 moÌ„sters 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 iâ— 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
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 thousaÌ„d and shew how great an enemy the vse of venery is to mans health Hyppolitus Guariâ—oâ—…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 â—eâ—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 seâ—…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 Siâ—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 fiâ—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 notwithstaÌ„ding 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 theÌ„ 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 Tuâ—…ensis liued foure-score and sixe yeares Vdâ—…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 discoÌ„forts of so many cares griefes vexations and misfortunes as he thâ—… takes no further care but only to serue and please Almighty God Those that are married must cloaâ—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
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 coÌ„cupiscence could iâ—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 Aâ—…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 theâ— the sword â— 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 oâ—r â—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 â—…yng from this timeâ— bush no man can be too caâ—… loue â—or too wel guarded By iâ— examples and familiarity of others 〈◊〉 men periâ—hâ— who of themselues knew not that precipice of ineuitable perdition §. II. With al these weapons did coÌ„cupiscence 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 â—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
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-Fortâ—…es that they may dine and suppe with their sensualities But in the Churches themselues are the pictures of Christ oâ— 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 coÌ„temned cast out of doores Contrarywise those Goddesses that professed al maÌ„ner of impudeÌ„cy 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 daÌ„gerous 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 punishmeÌ„t maketh or beholdeth these prouocations â—o lust Farre of therefore be from vs those infamous labours of Aristides or Pausantas aâ— also those of Nicophanes called by Antiquity the whooâ—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 canduâ—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 Lâ—creâ—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 oculâ— 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 bitumeÌ„ 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 Clemeâ—… Alewandâ—…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 heaueÌ„s 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. â—…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 exâ—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 recollectioÌ„ 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
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 vinendâ— luxuriosâ— 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 Demostâ—…s did prudently answer to Lais requiring for one nights lodging ten thousand drachmes Tanti panitere non 〈◊〉 I wil not buy repentance â—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 aâ— 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 kâ—it them togeather thaâ— 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 entertainemeÌ„t 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. Senâ— 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. â—1 senâ— 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 SalomoÌ„s 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 â—dolâ— 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
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 Sceâ—ola the burning of thy right hand get thee gone thou wouldest neuer haue been such an actoâ—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 Paâ—k hence you Mâ—…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 strâ—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
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 sinnerâ— 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 â—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 waâ— 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 2â— Iulij I wil said he for this was his reason so compose and order my affaires with God
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 perâ— c. 5. This man when he came to the point of death was admonished to prepare himselfe to receaue the B. SacrameÌ„t 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. â— 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 iâ— 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 â—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 He. 1. de Iciun S. Basil saith that fasting ministers armes against the power of diuels S. Chrysostome 2 To. â— ser 2. de Iciun Fasting was instâ—tuted against the nature of diuels S. Hierom 3 Li. ◠〈◊〉 Icuin Fasting is a beautiful thing which terrifieth Sathan Origen auoucheth 4 He. 4. in diâ—ers in Matth. When you fast you ouercome the diuels dâ—…ue backe the whole malignant nauy put to flight euil desires S. Athanasius 5 Li. de Virg. that euil spirits stand infeare of the force of fasting S. Ambrose 6 Li. 6. Hexaâ—… 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 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 Hâ—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 bâ—dy that scarcely his bones hung together Very certaine is that saying of S. Ambrose Whatsoeuer impaires the body â—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. coÌ„t Iouin our Lord taught that the fiercer sort of diÌ„uels 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 hâ—w great the force of fasting is siâ—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 efficacioâ—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 Lâ—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 driâ—es away the enemy that possesseth another â—ow much more able wil it be to resist his assaults and constrainâ— 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
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 gormaÌ„dizing 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 breaâ—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 Rusâ—us Aquileiensis relateth a thing worthy of memory Lib. 3. apud Râ—svâ—eid â— 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 speakâ—… very elegantly of this Nymph Li 4. de Metam Sape suas illi faâ—… est dixisse sorores Salmaci vel iaculum vel pictas sâ—me pharetras Et tâ—a cum duris venatibus otia miscâ— Nec iaculum sumit nec pictas illa pharetras Nec sua cum duris venatibus otia misceâ— 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 â—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 â—eâ—d commit it to memory Hast thou read pray sometimes treat with God meditate oâ— 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 recreâ—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 â—o labour or else take some little breathing by desisting from labour yeâ— in tâ—king breath we must not be altogether idle but in idlenesse itself 〈◊〉 hâ—…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
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 seâ—er So keepe thy soule leâ—… al to liue for eueâ— For euer Oh! content in fâ—…ling foâ—mâ—s Soone dies wind-beaten soule in thiâ— world's stormes Heauens hauen seek O heyse vp sâ—…le maketh â—sâ— Launch forth 't wil be too late one moment paâ—… Thou hast but NOW while winged 〈◊〉 doth fly T'accoast thâ— confines of ETERNITIE O ETERNITIE Who it â—… I wil not say that comprehendes but that goes about to apprehend thee That holy man worthy of immortal â—emoâ—y Godefride Bishop of Bamberg and Wâ—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 â—nd he had dead mens souls painted engrauen fashioned out in wax digged out of graâ—es and placed in euery chamber where he câ—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 pronuntiatioÌ„ 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 loÌ„g 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 prâ—uniâ— non 〈◊〉 â—oluâ—ntem Money not curtant freeth not the debtour Pennance is a paiment fit to discharge sinners debts the valew of thiâ— 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 eueâ— haue sinned wherefore it belongeth to the iustice of that supreme Iudge to punish theâ— eternally who whil st they liued in sâ—…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 vâ— come let vs goe These were their discourses while they liued on earth But what say they now bâ—ing cast into hel their speaches are farre otherwise O Eternity say they the most intolerable amongst al insupportable thingâ— O celestial Eternity thâ—… 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 infâ—…itly deplorable how easily might we â—aue escaped thee if we had often seriously reuolu'd thy torments O Eternity â— thâ—… 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 fleâ—ting and traÌ„sitory delights â—…e we deluded O how wantonly we daily with this deceitful cup til by degrees in this deadly poison we drinke our owne bane Thâ—… 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