§. I.

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 triūph. The selfe-same history I haue lately takē out of Nicephorus 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.

§. 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 [Page 10] 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 fornicatiō leapt into a boyling chauldrō, both defenders of their chastity, but [Page 11] 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.

EDESIMVS. These were made to help our memory, and they please me wel: but for so much as you are this day my guide, [Page 13] begin my PARTHENIVS and read the riddles of those your verses, lest you may seeme vnto some to haue spokē 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.

§ I.

I wil produce grauer witnesses. That mellifluous Doctour S. Bernard sayth, that 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. Ep. ad frat. de Mon­te Dei. And that it might be knowne how much the louer of chastity [Page 17] 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 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. Lib. de per­fection is grad. cap. 9. lib. de ligno vita. cap. 5. Which he cōfirmeth in another place: Euenas, saith he, by tēper 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.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.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.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.

[Page 19] 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 [Page 20] 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.

§. 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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.

§. 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 gottē 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. [Page 30] 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 & workmāship 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 [Page 31] 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 amōgst [Page 32] 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 Frācis Arias who discourseth of the imitatiō 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 [Page 33] 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 bed­chamber, 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) [Page 34] 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 recountethLib. 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 [Page 35] 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 se­cōd) 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 cōdemned al such like verses tending to leuity:

[Page 36] 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 [Page 37] 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.

§. 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 [Page 42] 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 [Page 43] 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 cōtemned & cast out of doores. Contrarywise those Goddesses that professed al māner of im­pudēcy, 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 [Page 44] 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 dāgerous 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 [Page 45] 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 punishmēt 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 [Page 46] 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.

§. I.

Pliny affirmeth that Naptha (a certaine sulphureous kind of bitumē) 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 [Page 50] 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 [Page 51] 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, [Page 52] 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 heauēs. 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 [Page 53] 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 [Page 54] 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

[Page 55] Et castigatae collecta modestia frontis.

And modest recollectiō 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 thē 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 cōpanion of innocency, whereby the way to many vnlawful desires is cut off. That temperate Sampson, a man borne through [Page 56] 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, (s;aith Plutarch)Libel de curiosi­tate. in regard she was accounted beautiful, to come into his sight; for he prudently feared to be encrapped with [Page 57] 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 iudgemēt! 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 [Page 58] 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 [Page 59] 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, & [Page 60] fixed them on other matters. I would he had stopped likewise his eares: he began wel, but did not end so. Vpō 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 cōpany, 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 [Page 61] 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 [Page 62] 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, & retiremēt 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 [Page 63] 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? [Page 64] 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 [Page 65] 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 [Page 66] 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 [Page 67] eyes are endangered by the alluring beauty of women. Attend, I rehearse it:

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 [Page 68] 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 [Page 69] body, & couragiously vāquishing 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.

§. 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, [Page 72] 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 mēs 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 [Page 73] 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 [Page 74] 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 [Page 75] 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 tōgue 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, [Page 76] 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.

[Page 77] 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.

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 [Page 79] 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 [Page 80] 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 [Page 81] 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 [Page 82] 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) cōpose 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. [Page 83] 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 [Page 84] 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 detractiō may very truely be said likewise of impure speech: That as the diuel danceth as much in the eare of him that heareth detractiō 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 [Page 85] 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.

§. 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 [Page 91] 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 [Page 92] 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 cōdemneth 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 foor scandalize thee, cut it off & cast it frō 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 [Page 93] 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 [Page 94] 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 [Page 95] 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 [Page 96] al things that he may doe nothing.

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 frō 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 cōpanions of such an ouerwatred honesty loseth the [Page 97] 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 thē be adorned with garmēts, as with māners; 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 scātling 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 thē that are sutable in piety. He that hath no regard to his fame, & becometh without diffe­rēce 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, [Page 98] 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: [Page 99] 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.

§. 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 [Page 104] 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. [Page 105] 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: notwithstā ­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 thē 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 [Page 106] 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 [Page 107] 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 discōforts 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 [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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 entertainemēt 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.

§ I.

It is likewise most certaine that the memory and wit is blasted, and fouly [Page 115] 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:

And my Claudian the very darling of the Poetes is of the same 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.

§. 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 [Page 122] 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 cōcupiscence 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 [Page 123] 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 [Page 124] precipice of ineuitable perdition.

§. II.

With al these weapons did cōcupiscence 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 [Page 125] 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 [Page 126] 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 [Page 127] 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.

§. 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, [Page 133] 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? Cōtrarywise prouoked & stirred vp with iniuryes, it gathereth forces, & becometh more vigorous: it is strengthned by in­uasions, & fortifyed by being fiercely as­saulted, reputing afflictiōs but exercises & necessary trials. Such a man was S. Benedict, [Page 134] who was not to be dādled 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 cōpetition 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 [Page 135] 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 [Page 136] 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 cōtinueth 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 anciēt custome, a tossing [Page 137] 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) [Page 138] 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 [Page 139] (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 [Page 140] vpō 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 [Page 161] 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 [Page 162] 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 [Page 163] 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.

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. [Page 164] 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 [Page 165] 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 [Page 166] 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 [Page 167] 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

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 [Page 168] 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 [Page 169] 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.

§. 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 [Page 186] 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 [Page 187] 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? [Page 188] Through how many dāgers 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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.

[Page 194] Moreouer Variety, for the most part, in al reading, is vtterly to be cōdemned. 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 [Page 195] 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 [Page 196] 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 [Page 197] 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.

[Page 198] 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.

§. 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 [Page 202] 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, Clergy­men importune, al the holy Saints teach vs [Page] 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. [Page 204] 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 [Page 205] 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 destructiō. 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. [Page 206] 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 [Page 207] 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 [...] [Page 208] 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: [Page 209] 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 [Page 210] 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 [Page 211] 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. [Page 212] 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. 'Tis 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 [Page 213] 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 [Page 214] 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.

[Page 215] 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 destructiō? 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. 'Tis 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 [Page 216] 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.

[Page 217] 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, [Page 218] 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 [Page 219] 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 [Page 220] 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 [Page 221] 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 [Page 222] 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.

§. 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 frō 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 [Page 226] 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 [Page 227] 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 mā 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 [Page 228] 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 [Page 229] 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:

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 [Page 231] 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 [Page 232] 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 cōsecrate to God & to chastity the prime of his youth. His parents to diuert him from this determinatiō, endeauoured to ouercome his most ch [...]st hart, by faire meanes, threates, promises, and other strange inuentions. Al their strokes were [Page 233] 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 [Page 234] 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 [Page 235] 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. [Page 236] 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 cōsideration 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 [Page 237] 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 [Page 238] 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 [Page 239] 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 [Page 240] 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 [Page 241] 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. 'tis 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; 'tis 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 [Page 242] 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 'tis 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? 'tis 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.

[Page 243] 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.

[Page 244] 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 [Page 245] 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.

§. 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. [Page] 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 [Page 252] 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 [Page 253] 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 [Page 254] 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 [Page 255] 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 frō 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 [Page 256] 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.

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 [Page 274] this sacrament. That, which is done but seldome, is soone left vndone, especially that which is not so much a recreatiō 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 [Page 275] 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 [Page 276] 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 [Page 277] 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 [Page 278] 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 [Page 279] 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. [Page 280] 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. Sacramēt, 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 [Page 281] 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.

§. 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. cōt. Iouin. our Lord taught, that the fiercer sort of dīuels, [Page 285] 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 [Page 286] 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 cōmendes hunger vndertakes but a thankles office. And I pray thee what mischiefe can come from eating or drinking til a mā 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 sitly [...]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: [Page 288] 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.

[Page 289] 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.

[Page 290] 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 [Page 291] 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 motiōs 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 cōtinue so: It is called a recreation, which might rather be termed impiety, or a plea­sant prouocatiō therunto. And who is the­re that returnes frō 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 dācing those that are so eagerly addicted thereto. PARTHENIVS. If it to please them, let the, dance on, & so downe into hel. I haue [Page 292] 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. [Page 293] 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 [Page 294] 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 [Page 295] 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 [Page 296] 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 [Page 297] 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 [Page 298] 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. Mogūt. 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 [Page 299] 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 gormā ­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 brea [...]es the neck of a proud man? The coue­tous is perswaded by hunger to draw forth is rusty treasure. The angry pinched [Page 300] 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 [Page 301] 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.

§. 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 [Page 307] be suppressed; lest by rest and idlenesse, cōcupiscence 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 thē 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 [Page 308] 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 [Page 309] 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 [Page 310] 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 cogitatiōs. Let vs doe what we are able, & our Lord wll 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 [Page 311] 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 [Page 313] 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 thēselues, 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 [Page 314] 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.

§. 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 whē pleasure once [Page 319] 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 [Page 320] 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 [Page 321] vsed amongst his cōpanions. 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 [Page 322] 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 [Page 323] 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: [Page 324] 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 [Page 325] 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 [Page 326] 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 [Page 327] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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 [Page 331] 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: [Page 332] 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 [Page 333] 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 [Page 334] 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.

[Page 335] 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 cōtinency 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; [Page 336] 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 [Page 337] 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.

§. 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 [Page 341] 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 [Page 342] 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 [Page 343] 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. [Page 345] 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: whō 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 [Page 346] 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 [Page 347] 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 cogitatiōs, 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 [Page 348] 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; [Page 349] 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 [Page 350] 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 [Page 351] 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 veneratiō 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 [Page 352] 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, [Page 353] 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 [Page 354] 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 quick­sands? 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 tēpted 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 [Page 355] 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 [Page 356] 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 [Page 357] 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, [Page 358] 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 cōuersatiō. 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 [Page 359] 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 [Page 361] 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 [Page 362] 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 pardō his offēce. 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 thē. Knowest thou not that Kings haue long hands, sharp piercing eyes, & many vigilāt 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 tōgues & hands of seruāts in awe, that they durst not gather a [Page 363] 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 offēce, 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 [Page 365] 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 [Page 366] 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 [...] [Page 367] 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 [Page 368] 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 [Page 369] 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 [...]. [Page 370] 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 [Page 371] 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 wō ­derfully 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 [Page 372] 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 [Page 373] 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. [Page 374] 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. [Page 375] 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 cōueyed 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 cōscience, 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. [Page 376] 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 [Page 377] 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. 'Tis 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 [Page 378] 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 admonitiō very worthy of the eares of Kings. But Salomon beco­ming vnmindful of his fathers discipline, losting after women that were strangers, [Page 379] 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 [Page 380] 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 [Page 381] 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.