in a straight and narrow cel and liued only with bread and water not presuming so much as once to pronounce the name of God but daily repeated these words only Thou who hast created me haue mercy on me Hauing liued in this manner for the space of three yeares deliuered both from that and the imprisonment of her body her soule departed into a better world And S. Paul disciple of that great S. Anthonâ— 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 coÌ„uersatioÌ„ And certainly vnles we degenerate into brute beasts and stones it cannot be but that by often and serious calling to mind that Deus videt omnia we must needs keep our selues within the bounds of our duty S. Bernard saith How can a man become negligent who perpetually beholdes God looking vpon him Why may not a man as wel ouercome luxury as negligence considering the eyes of God which are euer fixed vpon him Dorotheus a good religious Monke admitted into his family a yong man of whom there was no great hope for that he was so accustomed to liberty vanity and al kind of enormityes who not withstanding made al the meanes he could to be a professed Monke Dorotheus thought there was little hope that such a licentious yong man would embrace and obserue many rules and precepts therefore he gaue him only one but such as deserued to haue been written in gold Cogita semper Deum tibi presentem te coram illo stare Thinke that God is alwayes present with thee and that thou standest before him Dositheus was the name which this Nouice tooke in the Monasterie who by obseruing only this precept profited so much in vertue that after fiue yeares were passed he became altogether a new man so exact in imitation of the vertuous that at last he was appointed a guide to others and a mirrour of vertue So much profit did he reap by daily meditating on Deus videt omnia God seeth al things §. V. Phengites a stone of admirable brightnes is said to represent euen those things which are behind ones back Suetonius affirmeth that Domitian the Emperour made vse of the same In Dâ—… c. 14. For when he suspected any danger at hand or conspirary against his person he was so vigilant that he caused this stone to be hung vpon the walles of the galleries where he was accustomed to walke that he might by the splendour and shadow thereof discry whatsoeuer was done behind his backe Maximilian the first Emperour of that name is said to haue had such a kind of stone And entring into a famous citty of Germany there came in congratulation the cheefe Magistrate of the towne and presented him with a cup ful of pieces of gold as a token of his due faith and allegeance The Emperour was then in a chamber not farre from the market-place where certaine shewes were prepared When the Magistrate of the citty was departed thence the lusts and Tourniaments began The most part of the Courtiers tooke their places where they could best accommodate themselues The Emperour attended with a smal company followed leauing the golden goblet vpon the table and the doores open through which he had pass'd Now while al were attentiue to the sports one of the houshould seruants entred secretly into the Emperour's chamber I imagin to take account but for his owne purse of those peeces of gold therefore he laid hold of the cup and imagining no body saw him with no sparing hand tooke out a great part of the gold In the meane while the Emperour priuately put his Phengites before his eyes beheld therein what was done behind his backe and withal the theefe then in action The Emperour returning to the chamber where euery one earnestly expected the distribution of the present commanded his seruants to take out their equal shares Amongst the rest the man who had been there before he was inuited was called and commanded to take out as much as he could wel hould in his hand At the first he seemed backward but in the end without shame tooke out his share Which done the Emperour bad him number the peeces and withal commanded him to draw forth those he had taken away whil'st he was absent Let vs see said he whether now or before thou hast dealt most for thine owne aduantage The poore man was euen strucken dead began to stammer tremble scarcely able to speake a ready word and besought his Highnes to pardoÌ„ his offeÌ„ce 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 theÌ„ Knowest thou not that Kings haue long hands sharp piercing eyes many vigilaÌ„t eares Knowest thou not that God is al eye al hand al foot So â—aith S. Augustine Epist â— 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 toÌ„gues hands of seruaÌ„ts in awe that they durst not gather a flower pul an apple or filch so much as a crust of bread except they could be certainely assured of his absence My Master is alwaies at my back I am taken in those places where I least feare or mistrust him And who in any place was euer able to auoid the eyes of God that cleerely seeth al things Deus videt omnia Therefore whithersoeuer thou goest Mement o'te deprehensum Remember thou art taken Pausanias in his Corinthiakes writes of the image of Iupiter with three eyes honoured in regard of his triple Empire ouer the highest middest and lowest things But to passe ouer these fictions hath not our God three eyes wherewith he seeth through al euen the least things in heauen earth and seas and the lowest hel No place to vse S. Augustin's speech be it neuer so hidden no enclosures of wals exclude the eyes of God who seeth al things at once neither are mens actes proiects only knowne to him but euen those which are to be thought or perpetrated heerafter Deus videt omnia God seeth al both past present and future things §. VI. Al this deeply imprinted in a man's mind wil both strengthen him in his labours and maruelously erect him in his griefs and afflictions For the most part the nobler the spectatours are the more earnestly we apply ourselues to labour for honour and reward
beare If God's why then to God why should st thou feare Yeald what is God's let Cesar haue his due Thy graue thy corps til life againe renew With an immortal robe there let it lie At th' end of time t' expect ETERNITIE Meane while resolue an instant is thy time The rest vncertaine shal a mortal crime Seize on thy soule clowd it with horrid night And banish from th' Immense and Infinit For euer shal a sinne which in a trice Doth passe be purchas'd at so deare a price No be like th' adder which to saue his head Peece-meale his body suffers to be shred His head preseru'd nothing his life can seâ—er So keepe thy soule leâ—… al to liue for eueâ— For euer Oh! content in fâ—…ling foâ—mâ—s Soone dies wind-beaten soule in thiâ— world's stormes Heauens hauen seek O heyse vp sâ—…le maketh â—sâ— Launch forth 't wil be too late one moment paâ—… Thou hast but NOW while winged 〈◊〉 doth fly T'accoast thâ— confines of ETERNITIE O ETERNITIE Who it â—… I wil not say that comprehendes but that goes about to apprehend thee That holy man worthy of immortal â—emoâ—y Godefride Bishop of Bamberg and Wâ—rzburg whom we mentioned before he was the man amongst a thousand he in a manner himself alone seemed to apprehend what was Eternal For being daily mindful heerof he was wont to say Euery moment I stand at the doore of Eternity To this â—nd he had dead mens souls painted engrauen fashioned out in wax digged out of graâ—es and placed in euery chamber where he câ—me that he might be alwaies mindful of death and Eternity which was after to ensue Haue you read a little booke that treates of Eternity Most dreadful yet very true is that which is alleadged there If I wel remember it hath these very wordes Consid 4. s 2. Thinke a thousand thousand cubes that is a thousand millions of yeares which is as much as a thousand thousand thousand thousand thousand thousand thousand thousand thousand times a thousand thousand yeares This is as terrible in thought as easy in pronuntiatioÌ„ Thinke therefore for so many yeares that fire is to be endured but consider that al this time although doubled trembled or a hundred times doubled is without al question not so much as the first step into Eternity After the reuolution of so many yeares Eternity may be said as yet not to haue begun O my EDESIMVS if a liuely apprehension heereof makes vs not mere holy we are beasts we are stones we are meer stupid and insensible stocks There is nothing wil stirre him whom Eternity moues not That immense boundles infinit perpetual Eternity which that alwaies endure and after innumerable Ages neuer be ended As long as God is God so loÌ„g shal the damned dye euermore suruiue Oh immortal death ô mortal life I know not by what name to cal thee life or death If thou art life why dost thou punish more cruelly then death If death why makest thou no end of thy cruelty I wil not cal thee one or other Both life and death participate of good in life there is repose in death a final catastrophe both are comfortable in al miseries but thou hast neither rest nor end What therefore art thou Thou art the extreames of life and death by death thou hast torments without end by life immortality without rest O Eternity of the damned o maine sea of endles acerbities Notwithstanding we cannot accuse God for any cruelty or iniustice inflicting euerlasting punishment euen for one deadly sinne His infinit mercy is not delighted with the torments of the miserable neuertheles in regard he is most iust his wrath is neuer appeased with the punishments of the wicked Most worthily is eternal euil inflicted vpon him who destroyed in himself eternal good They shal suffer euerlasting paines in destruction from the face of our Lord and from the glory of his power 2. Thess 1.9 It is a maxime amongst Lawyers Reprobata prâ—uniâ— non 〈◊〉 â—oluâ—ntem Money not curtant freeth not the debtour Pennance is a paiment fit to discharge sinners debts the valew of thiâ— money continueth as long as the market of our life I his being ended al pennance comes too late and is refused like counterfeit coyne They haue indeed repentance in hel but not true and valid because it is too late and ful of fury and blasphemy Neither ought we to maruel that the damned are alwaies tormented Why the torments in hel are to last eternally They continually blaspheme and persist in sinne and therefore perpetually are punished During life they would not be reformed yea might they haue alwaies liued they would haue stil perseuerd obstinate in sinning Therefore they are now alwaies to be punished and eternally tormented Their desire was to haue liued for euer that they might eueâ— haue sinned wherefore it belongeth to the iustice of that supreme Iudge to punish theâ— eternally who whil st they liued in sâ—…ne resolued stil to perpetrate the like We know what their ordinary sayings were 〈◊〉 this world Come let vs spend the day in drinking we are called to dancing we are inuited to gardens occasion of mirth pastime is giuen vâ— come let vs goe These were their discourses while they liued on earth But what say they now bâ—ing cast into hel their speaches are farre otherwise O Eternity say they the most intolerable amongst al insupportable thingâ— O celestial Eternity thâ—… mightest haue been gained in a short time and with little labour O hellish Eternity purchas'd only by slouth and fordid delights O Eternity most bitter and infâ—…itly deplorable how easily might we â—aue escaped thee if we had often seriously reuolu'd thy torments O Eternity â— thâ—… we might after ninety thousand thousand yeares arriue but to one half of thee O Eternity in the midst of our daily despaire the most to be despaired of O Eternity Eternity O of al torments the most cruel and desperate torment Who can my EDESIMVS who can conceaue this Eternity or sufficiently be astonished thereat For this no sighes no groanes no teares are sufficient al wordes yea euen our deepest cogitations to expresse this are infinitly defectiue To liue eternally o my God! to liue eternally in flames To be eternally depriued of thy sight To be eternally tormented with vnspeakeable paines Ah eternally Alas how extreame is the madnes of men With how fleâ—ting and traÌ„sitory delights â—…e we deluded O how wantonly we daily with this deceitful cup til by degrees in this deadly poison we drinke our owne bane Thâ—… like dranken sorts greedy of pleasures vnmindful of our beatitude forgetful of Eternity we as it were by way of sport plunge our selues into this bottomeles gulfe of al misery into this huge and immense Ocean of Eternity Miserable wretches we ardently thirst after vaine glory gold and venery but those flames those eternal fires alas we neuer thike of Ah there is no man there is no man who
valiant nations haue been enthralled by lust and betrayed to their enemies How many strong fortresses hath it demolisht brought to ruine How many men hath it vanquished subdued who feared neither fire nor sword How many great and heroick spirits hath it drawne to such shameles exorbitanâ—ies as they before neuer feared or thought of No man can be ignoraÌ„t of this vnles he neuer tooke notice of Sampson Dauid or Salomon For this crime the city of the Sicheâ—…ites was ouerthrowne and the Prince with al the inhabitants put to the sword Gen. 34.25 For this enormity fiue and twenty thousand of the Beniamites and of the Israelites forty thousand were staine in battel Iudic. 20. ver 21. 25. 46. For this the wisest of al mortal men became a worshipper of Idols 3. Reg. 11.4 For this Dauid the most powerful of Kings was afflicted with innumerable plagues 2. Reg. 12.10 For this the seauen husbands of Sara were killed by the diuel Tob. 6.17 For this those wicked old men that conspired against the chastity of Susanna were stoned to death Dan. 13.62 an ordinary punishment inflicted on such offenders For this crime foure and twenty thousand of those that committed fornication with the daughters of Mâ—aâ— at one time by pestilence were destroyed Num. 25.9 I wil not recal thee to ancieÌ„t histories We are instructed sufficiently by daily examples how preiudicial lust and incontinency hath been to particular men whose strength health wealth memory indgement good name euen life itself are maymed impaired thereby But admit they were exempted from al these inconueniences yet is maketh hauock of a man's soule depriueth him of heauen and after the losse of al these delights brings hel and damnation At Rome in times past the temples of Venus Lâ—bitiâ—… were very fitly ioyned together for by venery men run the nearest way to death both of body and soule How many yong men that liued like Angels haue afterwards turn'd diuels and leauing their chast conuersation fallen head long into the precipice of al enormities Therefore very wel doth the Church as a mother careful of her childrens safety daily pray A spiritu fornicationâ—… libera nos Domine Deliuer vs o Lord from the spirit of fornication But I pray thee my EDESIMVS why art thou so long silent speak some what that we may benefit and edify one another What reason hast thou to impose the whole discourse vpon me What thou profitest by my speech I know not this I am sure by holding thy peace I learne very much of thee and admire thy great patience in hearing me But to the end I may no longer abuse the same I wil presently make an end And indeed the euening comming on like a cryer pronounceth those last wordes Actum est iliceâ— The discourse is ended you may depart when you please EDESIMVS I pray you goe on make vse of this little time which remaines for I intend not to interrupt you with my questions PARTHENIVS Three heads of this monstrous Hydra are yet lurking behind which I wil instanely discouer THE SEAVENTH HEAD The sinne of the flesh is very deceitful and besides no plague is more pernicious to Mankind Luxury is a sweet Siren a pleasant poison deadly bewitching hony the diuels surest bait whereby he catches and drawes men vnto him to their euerlasting destruction Concupiscence when it is conceiued bringeth forth sinne but sinne when it is conâ—…iâ—mâ—te ingendreth death Iac. 1.15 Therefore the present delight is not so much to be considered as the future paine that instantly ensues When it comes it smiles and flatters but it stings bitterly at the departure Before sweet allurements appeare but behind are sharp poisoning stings It is a plague as deceitful as pernicious which S. Bernard excellently declaring saith that as this plague is alwaies accompanied with many mischiefes so it is repell'd with greatest difficulty This whether a man wil or no intrudeth itself as a thing sweetly burdensome and vnpleasantly delightful It subtilly entreth possesseth the mind and vnles it be suddenly driuen out allureth inflameth and like the poyson of some plague diffuseth itself by little and little through the whole body It multiplieth wicked cogitatioÌ„s begetteth euil affections infecteth the mind with carnal delectation enticeth it to dishonest consent and corrupteth al the powers of the soule He that is once intangled with this plague can hardly be withdrawn from it because he either knoweth not how or is ashamed to confesse the allurements prouocations thereof they are so subtile and obscene Help me â— my Lord God to resist and free my self from this vice which is so pestiferous deadly I know it is laborious for the combatant but crowneth the victorious I know if I pollute my soule with any vncleane cogitation I cannot please thee who art the Authour of al purity My God create in me a cleane hart Iuliâ—… Solinâ—s recounteth De inter dom c. 29. that the Phalaâ—…m a kind of spider which we likewise cal Tarantula is a direful little creature that hath a most pestilent sting And though the strength and force it hath be little or nothing yet it is most pernicious and violent in operation for whomsoeuer it stingeth it killes with it's poyson especially in the hottest time of the yeare For when the sunne daily scorcheth the fields of Apulâ—ia either by reason of some malignant wind or through extremity of heat these Tarantulaes so pestiferously infest mens bodies that whosoeuer are poysoned with their deadly venom continually sing weep raue or lye oppressed with such a mortal stupidity that al their members putrifying and withering away they die miserably Lust is a Tarantula and I know not whether it hath more venom or fraud in it seing it is most mischieuous vnto them who least mistrust it It creepeth subtilly infecteth speedily killeth sweetly They that are tainted with this contagion fal into so vnquiet a madnes that they daily most desire that which is most hurtful vnto them This Tarantula is not so much felt when it is stinging as after the wound inflicted THE EIGHT HEAD The sinne of the slesh is ful of reproach and infamy and aboue al most dishonest This vice whereof we speak in comparison of others is so fowle dishonest that it is called by it's proper name dishonesty itselfe This is in euery respect a monstrous and filthy sinne therefore it seeketh to be shrowded in darknes and corners is of al others most in feare of itself Those vertuous parents of Susanna as the history of Daniel recounteth Dan. 1â— 63 Helcias his wife praysed God for their daughter Susanna together with Ioâ—…him her husbaÌ„d and al their kindred because there was not found in her res tâ—…pis any dishonest thing That most chast S. Paul coÌ„manded the Ephesians Ephes 5.4 they should not so much as name dishonesty In the epistle he wrote to
eleauenth chapter And albeit this booke is but little it was none of those written in post-hast or vpon the suddaine It is the aduice of Horrace what thou wouldest expose to light and publike view ought to be nyne yeares laboured a De arte poeticaâ—… propius finem I haue obserued it and that with aduantage The argument and order of my booke is as before I haue declared Foure and twentie chapters in al are assigned to both bookes The first sheweth in twelue what the allurements and effects of incontinency are The secoÌ„d in as many chapters yealdeth Antidotes for the same vice The original cause as likewise the tenour and scope of my writing is Nicetas that Miracle of continencie and Spectacle worthie of Heauen My desire was gentle Reader these things might be known to thee and that thou make the best benifit of them THE FIRST BOOKE THE ENTRANCE Into the discourse CHAP. I. PARTHENIVS and EDESIMVS speake PARTHENIVS I had in my hands the other day S. Hierom that great Linguist of al ancient Writers the most learned the very Oracle of the world of whom not without cause it was said Neminem scisse quod Hieronimus ignorares No man knew what Hierom was ignorant of EDES You both briefly and copiously coÌ„mend that Doctour a man most worthy of al praise whose only Epistles if you doe but pervse you shal find them a great treasure of learning PARTHEN Those very Epistles I read amongst which in the third booke he inserteth the acts of Paul the first Eremite and maketh mention of an Egyptian yong man whose heroical vertue I thinke no Ages can euer paralel or sufficiently admire EDESIMVS This not long since I perused and was astonished What are we Parthenius to those heroical Spirits PARTHENIVS Verily much inferiour But I beseech you if you please produce more of this matter take that stoole let vs make an end of the discourse we haue begun for I know you are not of the Sect of the Peripateticks and it was the ancient opinion of Dion that as a bowe harpe so men are streÌ„gthned quickned with rest It is the saying of Aristotle a Aristot l. 7. Phys by sitting stil resting the mind becometh more iudicious EDES But being to discource of Chastity is rest so much to be commended You know wel what 's said of Egisthus the adulterer desidiosus erat he was slouthful PARTHENIVS I perswaded repose my EDESIMVS not idlenes nor slouth But to come to the matter let vs a little neerer looke into the conflict of our Nicetas EDES Vpon this condition that you become my Theseus through the whole Labyrinth of this exposition I wil take S. Hierom read him verbatim expecting the interpretation from you §. I. Another flourishing in the youthful vigour of his age was commanded to be brought into a Garden there to be throwne vpon a delicate downe-bed amongst fresh lillies sweet roses and lest he should depart thence to bee left bound with silken cords a streame of water passing by with a geÌ„tle murmuring the wind breathing with a soft whispering noise through the leaues of the trees To which place after al were departed came a beautiful harlot and tooke him about the neck with lasciuious embraceings that by prouokeing his body to lust she might obtaine a shamelesse triumph ouer his soule What should this Souldier of Christ doe How should he behaue himselfe Was it probable that pleasures should ouercome him whom torments could not At last by inspiration from Heauen byting of his tongue he spit it in her face that kissed him So the greatnes of the paine that ensued ouercame al sense of coÌ„cupisceÌ„ce a Hier. in the life of S. Paul the first Er. c. 30. Bar. An 253 Decij Imp. 10. PARTHENIVS O fact vnheard of in al former Ages of al succeeding to be admired this is manfully to fight indeed this to ouercome this to triuÌ„ph The selfe-same history I haue lately takeÌ„ out of Nicephorus b Lib. 7. cap. 30. in a different langage to exercise my stile doe you please to heare it EDES With al my hart though you relate it to me a thousand times ouer you shal neuer satiate these eares of myne PARTHENIVS You wil me therfore to recite it EDES I both wil command you PARTHENIVS Apply then both your mind and eares THE MOST ILLVSTRIOVS act of Nicetas related somewhat at large CHAP. II. THe ancient Age bosteth the liberty of Anaxarchus who being bound and tortured sheering asunder his tongue with his teeth spit it in the Tyrants face Be not proud Anaxarchus shal I compare men with thee Or with thee Mufius Aquilius or Regulus Our children and women are oftentimes not only your equals but by farre euen in the straightest guiues surpasse you Witnes Nicetas that Aegyptian yong man whose more then heroical liberty and fortitude non can sufficiently I wil not say commend but admire The Macedonian King said of Achilles O happy thou who hast gotten Homer for the Proclaimer of thy vertue The same may I more rightly pronounce of this yong man O thrice happy thou Nicetas who hast S. Hierom for the Panegyrist of thy vertue See I beseech you amongst how many deceitful snares this our most chast Achilles professed his liberty he acted now vpon a farre more perilous stage then that Champion did His bed was softer and more delicate then that of Sardanapalus or the boulster of Heliogabalus stuffed with downe of swannes vpon this couch the yong man being cast was bound not with iron but with silken cordes Thou wouldest now haue said there had beene no hope to preserue his chastity amongst so many ambuscadoes Round about did pleasure cast her alurements by reason whereof it was almost impossible for a modest mind not to loose it's intended chastity The trees flourished with their greene leaues and besides their cheerful smels and pleasant shades with soft motion of their armes made a kind of whispering and delightful melody A purling streame more cleare then cristal plaid with it's wandring streames and with a murmuring noyce glided amongst the little pible stones that you would haue thought it a kind of musical harmony Vpon both sides were flowers Round about blew the mild westerne windes Here froÌ„ the verdant medowes smilled the siluer-shining lillies there the purple roses here the sanguine and golden Hyacinth there snowy and iuory-burnish'd Narcissus and from euery side breathed a most soft and pleasant gale of wynd Alas poore Christian Souldier what wilt thou doe on euery side thou art inuited to pleasures euen by the sweet odours and fragrant flowers thou art allured How canst thou resist these voluptuous charmes how canst thou dissolue so many fetters Behold there stealeth vpon thee a woman with a wanton countenance who wil cast vpon thee as many snares as words and like a Basiliske kil thee with her only aspect Alas poore young man how wilt
adulterer should haue his eyes pulled out because they are either the leaders or perswaders to adultery Lucian said the eye was the first entrance to loue and according to Plate the eye is the beginning to Philostratus the seate of loue Si nescis oculâ— sunt in amore duces Propert l. 2. Eleg. 15. Know that thine eyes loues pandertare Nazianzen saith that shamelesse and curious eyes being nimble and busy instruments are stil gazing an vnlawful obiects Heerupon was that elegant saying of S. Basil Lib. de vera virginitate Plin. l. 2. c. 105. With our eyes as with incorporeal hands we touch whatsoeuer we are led vnto by our wel §. I. Pliny affirmeth that Naptha a certaine sulphureous kind of bitumeÌ„ hath so great affinity with fire that happening to come nere it suddainely the fire leapes into it the same may we say of those burning torches of our eyes and the fire of concupiscence We must therefore by al possible meanes restraine our eyes from beholding womens beauty for there is a great affinity betweene these fires of our eyes and their faces which they greedily delight to gaze on Beauty saith Tertullian of its owne nature allues to luxury EDESIMVS But a handsome man or a modest woman shal neuer hurt me PARTHENIVS O my EDESIMVS there are many good and very good things but not so for thee not me nor for this man or that Susanna was good and holy but not to the eyes of those Elders that beheld her Everily thinke Bersabee was good and honest but not so to the eyes of Dauid Vertuous and good was that Hebrew Ioseph and yet he set on fire the eyes of his Mistresse The tree of Paradise was good and yet there did our mother Eue lose her eyesight It were the part of a madde man to suffer his eyes to be put out though it were with a golden dagger The beauty of a virgin to a curious beholder is a golden dagger but no lesse is his losse that loseth his eyes thereby then if he lost them otherwise This only sense of seeing is a great step to concopiscence For as Clemeâ—… Alewandâ—…us wisely admonisheth vs whilst our eyes play the wantons our appetites are set on fire Clem. li. 3. Pedag c. 11. Therefore the eye is the first fiery dart of fornication and the sight of a woman burneth vs. To many we must sing this not so elegant as true Virg. 3. Georg. Beware of thy self and thine eyes be watchful ouer thy thoughts a woman touch'd is bird-lime beheld a Basiliske EDESIMVS But in very truth it is a hard matter for the eyes those sparkling orbes of our head to obserue alwayes such seuere lawes Nature hath placed them there as sentinels in the top of a liuing tower that vpon the approch of danger they might forewarne the other members and preuent their peril Therefore of necessity our eyes ought to be open because they are the guardians of our body PARTHENIVS I grant they are but oftentimes may one with Iuuenal demand concerning these keepers Iuuen. Sat. 6. vers 345. Who shal keepe the keepers themselues Therefore let our eyes performe their office let them keepe our body but so that they betray not our soules which they shal better preserue if they be shut or modestly looke downward then gazing and wide open Would they be turned vpward let them behold the heaueÌ„s Would they be cast downeward let them looke vpon the earth EDESIMVS In my opinion it is not so seemly for a man to conuerse with men with his countenance alwayes deiected as if he were guilty of theft PARTHENIVS Yea certainly it is most seemly and there is no garbe of modesty more decent then to cast downe a mans cyes and fix them vpon the earth And know you what kind of document concerning this a certaine woman gaue to that most holy man S. Ephrems EDESIMVS I desire to know declare it vnto me §. II. PARTHENIVS S. Ephrem going towards Edessa in the way made his prayer to Almighty God in this manner Sozom. l. 3. hist Eccl. c. 16. â—…rcom 10. febr c. r. Metaphrasie O my Lord so direct this iourney of mine that at my first entrance into this citty I may light vpon some good man that may religiously discourse with me of such things as are for the perfection and beautifying of my soule And when making hast he drew nere to the gate he began to debate with himself what questions he should propound vnto that man what first and what last he should aske him Whilst he went reuoluing these cogitations behold a certaine light woman met him at the very gate S. Ephrem fixing his eyes vpon her stood as it were in an exâ—asy Questionlesse this holy man was much troubled at the meeting of this woman and grieued that Almighty God had not seconded his desires So that he cast pensiue and discontented eyes vpon her face And she began no lesse stedfastly to eye him standing in that manner When they had for a good space thus silently beheld one another at last S. Ephrem seeking to strike her with some terrour and shame doest thou not blush said he thou impudent creature to stare thus in a mans face Alas good man said she I am not ashamed I suppose it is lawful for me to behold thee in this sort for I was taken from thee and out of thy side But it most befitteth thee not to looke vpon women but vpon the earth thy mother from which thou wert framed and into which thou art finally to returne S. Ephrem listning to her vnexpected answer said secretly to himself Ephrem be content with this for now thy wishes are satisfyed Thou desiredst of God a Master to instruct thee in thy course of life and thou hast met with one thou owest this woman both thankes and a Masters stipend It is the same God that speaketh by the mouth of man or woman Thou hast enough for this day thou hast as a much as thou canst learne and practise in the space of many yeares set a guard vpon thine eyes shut them against women open them to the earth and behold thy graue Let vs in this manner my EDESIMVS eleuate our eyes to heauen or fix them on the earth so shal they be taught both to fly and creep to fly towards God and creep towards our graue A quiet modest eye is a great treasure Et castigatae collecta modestia frontis And modest recollectioÌ„ of a cleered brow EDESIMVS Permit me to interrupt you with a word or two In the fabrick of mans body why doe the eyes last of al receaue life for so they say and why are they first of al when the houre of death approcheth depriued thereof PARTHENIVS Nature hath wel ordained it so that seeing they are the occasion of great danger they may haue the lesse time to worke our mischief And God through his prouidence hath made our
Benedicts head You would haue thought it had been the crow that brought bread to that hungry Elias the Thesâ—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 yeâ— 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 ancieÌ„t custome a tossing of pointlesse speares a brandishing of blunt swords in the ayre Now presently you shal see the determinate instruments and weapons for the fight their passage from blunt to sharp from iest to earnest That hellish black-bird was no sooner flowne away but the Prince of Acheron began to strike vp alarme to summon Venus her army to animate them against Benedict enflame them to battel to exaggerate the many iniuryes he had offered against them to boast the force of his confederates to extenuate those of Benedict to arme al with frauds and deceits at last to send them away and assure them of victory Out rushes this foule rabble with their torches steeped in hellish sulphur to scale the walls of this chast breast vnder the conduct of Cupid himselfe Ah Benedict towardes thee these venereous troopes are marching against thee they al conspire thou art ouercome vnlesse thou meete and encounter them couragiously There fly against thee more Cupids then Arcesilaus in times past engraued about the marble Lunesse Dost thou thinke this my EDESIMVS fome straine of Poetry or such like fiction I haue told thee the thing itselfe concerning the manner I am not curious nor is it different from that which holy scriptures affirme that oftentimes many vncleane Spirits what say 〈◊〉 yea whole legions were sent into one only man And verily it seemes that Benedict was not affail'd by single combat but fought against whole armyes of diuels He so sensibly felt those infernal flames his breast was so enkindled with impure fires that he scarcely thought himself able to withstand them any longer hardly could he containe himselfe being almost perswaded to forsake those desert places and returne to the citty §. III. But God with his assisting hand was present who though willing to haue S. Benedict thus assaulted preseru'd and suffered 〈◊〉 noâ— to be vanquished he was present supplied him with new forces and reuiu'd his languishing mind for a new encounter Forthwith the Saint hauing been before as it were in a fainting fit recouerd hart and thus spake to himself Do'st yield Benedict dost thou preferre the shadow of a fleeting pleasure before heauen before God himself hast thou no consideration what the end thereof wil be Whither runnest thou Was this the promise heertofore made that thou wouldest not giue place to pleasure which in a manner fadeth before it is enioyed Dost thou conceaue so base by of the reward of heauen wil it be so great a pleasure for thee to broyle for euer in hel fire Where is thy strength where are thy meditations of so many yeares where thine exercises and practiâ—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 vpoÌ„ me wilt thou betray me to mine enemy thrust me out of heauen cast me headlong to that infernal dragon to be deuoured Doubt not thou shalt haue that reward which thou deseruest thou shalt be cherished and this day I wil see it wel performed Whilst he thus spake he cast his eyes on both sides to find some weapons wherewith to be reuenged vpon his rebellious flesh And behold looking round about him he espied a cruel thicket of sharp thornes which without touching would euen haue wounded the beholders eyes It falles out very wel said Benedict that I am so fitly prouided of a bed for thee my flesh thou shalt-wallow tumble there at pleasure Why should not thy lodging be so soft seeing thou hast so wel deseru'd it Questionles the eyes in euery combate are first ouercome and oftentimes put to flight before the battel beginnes But Benedict's eyes although at the first sight of this thorny couch they were terrified were not fugitiues or turned away nor ought delayes to take place in those counsels or actions which can neuer iustly be commended before they be ended Benedict after these bitter tants against his owne body piously angry and saint like cruel setling a stout and manlike countenance on the matter putes of his clothes not to expose one side only as in times past the wrastiers did but to cast his whole body amongst the sharp bryars so that no part might be exempted Behold how forward he is in this his proiect how little he debateth the matter how farre from being indulgent to his owne flesh It is better said he the flesh suffer then the spirit that the body be torne then the soule No sooner had he said these wordes but he couragiously cast his disarmed and naked body headlong into this horrid couert and brauely with cruel sharp thornes inuested his holy limmes on euery side streames of bloud ran forth from al parts wherewith the greene thornes were stained with a purple dye §. IIII. Reflect your eyes on this spectacleâ— behold him lying in this bloudy couch of pungent thornes lend your eares not to listen to his lamentable or heauy complaints but to heare and admire his heroick and generous straines He lyes amongst these thorny and scorpion-like stings without either groanes or teares or so much as fetching the least sigh But being both his owne tormentour and encourager cryes out to himself as in times past the Romanes did to their combatants Repeâ—eictum repeâ—e Râ—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 fâ—l At last be cryed oâ—… as the Romanes were wont to doe when they saw the fencer ouercome Hoc habet let him rest appaâ—'d with this Ah! Benedict but why doe I sigh at triumphes O great Champion now mayst thou freely vtter that
voice Vici I haue ouercome and questionles the conquerours of nations are but wickedly ambitious Thou art that wise man who though burned tormented and put into Phalaris Bul mayst notwithstanding say Quam suaue est hoc quam hoc non curo beatus sum Very sweet is this little doe I care for it happy am I. These voices haue been heard in the very shop of pleasure itself why therefore should they not obtaine credit with them that honour vertue Seneca saith very wel although a body in dowed with a good conscience should perish yet the fire shal be pleasing vnto it by which so great confidence shal appeare Laetius est quoties magno sibi constat honestum And honesty deare bought brings greater ioy That Christian Doctour S. Ambrose confirmeth this A wise man saith he is not broken with the griefes of his body but remaineth blessed euen amogst miseryes themselues And so likewise didest thou o Benedict nay doubtles thou hadst not remained Blessed if thou hadst not contemned that beatitude which the body falsly pretendeth to uselfe thou hast ouercome the sinne in punishing it O you brambles no man hath lesse cause to be ashamed of you then Benedict You may rather be said to make Venus blush be ashamed it was she that came to sow brambles and was ouercome in the brambles She brought flames from Mount Ida to Mount Cassmo but with flames she was driuen away The mind of Benedict was fired with pleasures but this fire was quenched with fire of bryars and stinging netties Better was it for those thornes freely to ransack his veines then that lust entring into his bowels should suck the very marrow from his bones §. V. Theocritus faineth that wanton Cupid stung with a bee returned weeping to his mother Venus and often cryed out I am slaine mother I am vndone But more truly may I say al the Cupids how many soeuer insulted ouer Benedict departed from their conquerour with teares in their eyes deploring their disastre And this is called to this day the Bulwarke of Thistles wherin this holy man disarmed both himselfe and his enemy offered a tast of his bloud to this thorny thicket triumphed ouer Venus and quenched the impure fire of concupiscence Thus that braue souldier by wounding his body cured his soule not so much auoiding as changing his flames and preseruing the spirit trampled vpon his flesh for had he been indulgent to the one he had proued a tyrant to the other With wounds he preuented wounds and with flames extinguished flames He exposed his body to be torne by angry briars that he might preserue his soule from blasting And had he not inflicted wounds on his body there had been deeper gashes made in his soule and this he could not haue cured vnles he had first wounded the other A maruelous kind of healing by impairing the health and a new kind of gaining by suffering some losse Although truly heer was no losse vnles it were of durt mixed with bloud to wit of his body And can there be any losse of this body which as witnesseth Solon when it is borne is nothing but putrefaction whilst it liueth a beast in constitution and when it dieth no other then wormes meat Can it I say be any losse to punish this that is no better then a beast or beasts meats How smal a thing is this or rather nothing in respect of the victory obtained thereby He ouercometh twice that ouercometh himselfe And I adde moreouer there can not be a more pleasing nor more profitable victory then that a man obtaineth ouer himselfe Innumerable men haue had Vassals vnder their dominion but very few haue held themselues in subiection Boast not Sceâ—ola the burning of thy right hand get thee gone thou wouldest neuer haue been such an actoâ—r hadst not thou had such spectatours Benedict Nicetas a thousand others in the presence of heauen in the fight of God alone desired not but abandoned al applause so much the more worthy of glory as they lesse desired it Paâ—k hence you Mâ—…ij and Lucretiaes who laid violent hands on yourselues after you were violated but these Champions of ours fought couragiously to preserue their chastity I wil not heer dispute what right a man hath to take from himselfe that life he neuer gaue Benedict Nicetas and others preserued their liues or to say more truly mortifyed their members by a liuing death that they might auoid the death of their soules being so much the more famous then others as they were more valiant They wrastled with themselues making good vse of those thornes and corporal punishments it seemed to them too much slouth to purchase that with sweat which they might atchieue with bloud They did truly couet Pulchram per vulner a worrem By wounds a seemly death A death I say not of body but of impure lust a death of al vices They discouered not to vs a pleasant way to heauen strawed with roses or such as might be paced with euen footing but such as was sharp and thorny with briars and brambles neither did they only shew it vs but went and arriued by this way to their iourneys end which most men desire but wil not follow them For they by cherishing the body suffer it to grow strong and the soule to starue Wheras this is to be cherished that restrained And as the rapier that is growne dul and blunt with long vse wearing is sharpned which a stone so our body is oftentimes to be pricked forward whither of itself it desireth not to goe Verily it is a shameful thing for a Princes followers as Tacitus saith not to be equal to him in vertue Doe we admire this fact of Benedict or Nicete we may likewise imitate it for no man as blessed Iob affirmes shal sooner be dismissed from this warfare then out of this life That blind God is an vnquiet boy yea disquiet itselfe notwithstanding he striketh those that are quiet and blind or at least maketh them blind by strâ—king His impious shaft touched Benedict but killed him not He suffered an infamous repulse and his weapon returned back to him blunted yea euen broken and insteed of victory he reaped shame confusion who would haue put the like vpon Benedict But it is too hard saist thou to leape into briars and brambles to cloth a mans selfe in thornes and draw bloud Wouldest thou haue easier remedy Then heare me doe but warily fly from this enemy and thou hast vanquished him THE BATTEL OF NICETAS and his victory described in heroical verse CHAP. II. EDESIMVS Verily most illustrious was this victory that S. Benedict abtained ouer himselfe but more admirable is it for a man to ouercome who is bound hand and foote as Nicetas was S. Benedict when he began to fight that battel was at liberty not bound Besides youthful bloud was not so hot and boyling in his veynes neither did any woman lay enticing hands vpon him or with her
lay open a booke before Ezechiel and S. Iohn Ezech. 3.1 Apoc. 10.9 but also commanded them to deuoure and enclose it in their bowles Vaine is that reading which is not sealed and rutifyed by workes After reading let vs begin to be such men as the bookes instructed vs to be Otherwise though we sow store of seed no haruest ensues And woe be to him who only knoweth and doeth not those things which he ought Christ exhorting vs saith Luc. 12.47 That seruant that knew the wil of his Lord and prepared not himselfe nor did according to his wil shal be beaten with many stripes The B. Virgin Mother of our Lord whose most holy life no man is able sufficiently to commend read the holy scriptures from three in the afternoone til night and thereby this one Virgin profited more for the accomplishment of her beatitude then the wisest men could with al the vast libraryes of that world Siâ—…ia Ruffâ—…a the Gouernours daughter of Alexandria obtained such perfection by daily reading in the Theban solitude that she not only seemed not to be alone when she was most solitary but endeauoured to imitate their liues she read and to exemplify their vertue in her life They recount how Alcibiades when he was a yong man entring into a schoole earnestly requested of the Maister Homers Iliads The Maister answered he had no such booke To whom this audacious yong man replied not but with a box on the eare and so departed only muttering to himselfe he said May he be reputed a Schoole-Maister that wants Homer Perhaps my EDESIMVS thou mayest find some of the Sodalitie of the most Blessed Virgin whom if thou aske whether they read that little booke of the Imitation of Christ wil deny they haue any such Mayest thou not vpbraid them with like wordes and aske how can they be of the Sodality and not haue this sacred Writer There can be nothing more vitious then to be an enemy to the best things Alfonsus that most excellent King in times past being asked who were the best Counsellours answeared They that are dead meaning bookes which without flattery or concealing any thing sincerely expresse and instruct men in documents of truth Hardly can he be healthful who hauing an auersion from wholesome meates delightes his appetite only with cherryes and al manner of fruit so shal he neuer be a holy man who contemning pious bookes feedeth himselfe with hearing or reading fables We are to read both profitable and pious things which vnles we often peruse we shal neither reap profit nor piety by them This I had to say of Reading being the first word of the verse The other to wit Stripes followeth EDESIMVS Now my shoulders shrinke at this but goe forward my PARTHENIVS I haue not yet giuen ouer to be attentiue THE SECOND ANTIDOTE against Incontinency Chastizement of the body CHAP. IV. PARTHENIVS Resistire diabolo fugiet a vobis Iac. 4.7 Resist the diuel and he wil fly from you Without warre my EDESIMVS there is no chastity Wilt thou not fight thou louest not thy chastity Wel knowne is that saying of Chrysostome A virgin neuer ceaseth to wage warre Her enemy is as flattering and deceitful as neer vnto her A man is not only the nearest but also the worst enemy to himself In vaine the diuel and world fight against vs if our owne traytorous flesh fauour not their faction Nor is the wicked spirit ignorant that al his victoryes in a manner are to be attributed to the flesh With facility he conuinceth the Lady Reason who but once subdues her hand-maid the flesh She deceaued with self-loue to purchase a few hony drops selles her patrimony in heauen she cares not to perish eternally so she may for a moment liue pleasantly Ecclesiasticus extreamly condemning this madnesse saith Eccles 17.30 What is more wicked then that which flesh and bloud hath inuented Heer take into thy consideration Iahel that Cinaean woman who was as strong as subtile Iudi. 4. There came vnto her Tent a warlike captaine called Sâ—fara weakned with battel and wearyed by flight Iahel with sweet allurements and flattering pretences of freindship went forth to meet him Come in my good Lord said she come in there is no cause why you should feare He euen as an oxe goes to the slaughter-house entring in requested a cup of cold water She as one more liberal to her guest then he required gaue him milke and couering him with skins of beasts left him to take his rest But setting vpon him in the depth of his sleep she struck a great naile through his temples So poore man that sleep which then began is not yet finished Like Iahel yea worse the Flesh handles vs wanton petulant ful of deceits and furnished with a thousand subtiltyes to betray vs it giues our thirsty soule a delicious potion to drinke plies vs with sundry carnal contentments and pleasures And although this draught be mingled with deadly poyson it is neuertheles grateful to a dry soule which it also couers with skinnes inuiting it to sleep securely in sinne This is the property of the Flesh stil to auoid whatsoeuer is sharp and laborious and to offer soft and delicate entertainement With these blandishments that great Commander the Soule is laid asleep and so whiles she attends not her affaires is with that great naile of Luxury fastned and transfixed to the earth O Sisara O most miserable soule do'st thus begin thy sleep which is accompanied with euerlasting death O my EDESIMVS why doe we not heer take vp whips and scourge this wicked impostor as she deserueth Fodder the whippe and burden for an Asse bread discipline and labour for a seruant vnloose his hands and he seekes after liberty Eccl. 33. vers 25. §. I. Plutarch recounteth that Agason ready to be strucken by one that was incensed against him cryed out Plut. 〈◊〉 Irae I am an Athenian I am an Athenian He craftily diuerting the blow towardes an asse that stood by said but thou art no Athenian and forthwith struck the silly beast with a great cudgel Our Soule had her beginning from heauen this is her countrey heer she is a cittizen the flesh but the daughter of the earth sprung from most sordid parentage Why then are we so partial towards her She is no Athenian she hath no ofspring from heauen this honour is due to the soule Why therefore are we so facil and benigne towards this beast This is a vitious and foolish kind of pitty But so the flesh may fare wel and want no cherishing and pampering so the flesh may escape whipping let the soule be corrupted let it perish what matter is it In this we imitate Agrippina Neroes mother She asking counsel of the Augures concerning her sonne Nero they answered it would come to passe that he should gouerne and put his mother to death To which she impiously answered Occidat dum imperet let
seruants sends And then burst forth into these wordes Ay me I haue offended God most grieuously In not confessing of my sinnes aright My guilty conscience doth my soule affright Which hauing said stretch'd forth she lay for dead And her dul eyes were sunck into her head A ghastly looke O horrour to behold O might the forme of this foule vglie mold The soule be seene which lurk'd within that shed While al the standers by thought she was dead And seriously amongst themselues conferre Where they may best this loathed corpes interre But loe how often like the louing henne Gathering her chickens God doth deale with men How often saught vnder his mercyes wing To shrowd her soule which now he seemes to bring From depth of hel for thither it seem'd gone Til shee awaking with a hydeous groane Appear'd with sad aspect reuiu'd againe They hop'd that now t' escape eternal paine She would entirely with a contrite hart Now calling for the Priest her sinnes impart Heau'ns stand amaz'd your gates be desolate And men astomisht heare what I relate This soule as now come from the lower bel Retir'd againe into her earthly cel Is stil the saâ—… as silent as before Confess'd smal sinnes but would confesse no more Yet had three boâ—ers giuen O precious time One teare at least for euery mortal crime One act of sorrow Oh! in time begin Take but the crosse into thy hand quoth they A holy taper She would not obey Say IESV IESV No Oh endlesse shame Not once Not once would cal on IESVS name Who is that IESVS said this wicked creature I know him not and then with vgly feature Turning her ghastly looke with shaking head Vnto the further side of th' horrid bed With one not seene she secretly conferr'd With that a fellow-seruant much deterr'd Who trembling sicke in bed being laid there-by Desir'd to haue a chamber seuerally For vgly shapes she said to her appear'd Which rounded Cather'nes bed wherwith affeard Would faine goe thence for who would make abâ—…de With her who was euen quite bereft of God For now the time approch'd of her decease The night of bondage not of her release The night in which her sinful soule departes But whither Oh! How many trembling harts That night with horrour shak't What then befel Shal serue in lieu of Cather'nes doleful knel. That al who heare the sound may sighing cry Confesse aright to liue eternally A filthy stench that seem'd exhal'd from hel Fil'd al the house where she lay dead the smel They so abhorr'd that straight the corps they drew To th' open ayre But lot what did ensue As when a sheepe but newly fall'n to ground Dead of the murren rauens compasse round And greedy vultures seeking for their pray Wherwith engorg'd they fly not straight away But houering in the ayre or on a bough Attend the carcase So the diuels now That seiz'd vpon her soule experience tries Are houering round where her dead body lies For then out of his bed yet without harme They drew the Ladyes brother by the arme A maid vpon her shoulder had a blow The markes wherof she many dayes could shew And as for beastes the dogs did howle bawle The horses beat their heeles against the wal Like creatures haunted with some hellish sprite Ran to and fro as mad that dismal night Next day the body drag'd t' a dung-hil pit They without Christian burial couer'd it Which done what hapned wondrous is to tel How like a fury Cather'ne now of hel Bestirres her in the house or els the diuel Or both at times were actours of the euil A maid pass'd through this stinking chamber where Cather'ne deceas'd though nothing did appeare To fling at her yet at her head was throwne A vessel from the shelf but she was gone Before and so escap'd that battering bal Which was in pieces burst against the wal Bricke-bats and tiles out of the ayre fel downe In euery street and farre without the towne From whence that stony-stormy showre should fal Al men admir'd for there the houses al With reedes palmes are couered not with tiles Of bricke and lime there were no lofty piles The very pallace was not framd of bricke But now behold another antike tricke A maid was drawne about yet nothing seene Drawne by the foote so poore wench had been So farre that al amaz'd to see her stand How she discurteously not by the hand Was drag'd about yet nothing was descried And so the more therby were terrified Vpon another time a mayd I wot Went for her gowne or els her peticoat But she in hast entring into the roome Perceau'd that Cather'ne thither too was come Who rais'd her selfe vpon her toes therby To reach an earthen vessel suddainly Which ayming at the maid the damned ghost Let fly against her head but hit the post Which in a thousand pieces burst the pot And so the maid escap'd th' infernal shot The Mistresse of the house vpon that day Supp'd in her garden where the ghost would play Her wonted prankes A brick-bat there in view Almongst the dishes and the platters flew The supper therupon fel to the ground None stai'd to take a morsel at rebound Then did her sonne for stil the ghost did rage That was a little boy fower yeares of age Cry out aloud O mother mother see Where Cather'ne comes o now she thrattles me But holy reliques to his neck applied Asswag'd the paine the ghost durst not abide The house with sprites thus haunted night day Constrain'd the Mistresse to remoue away But yet some seruants there she left behind Although they were a tun'rous sex by kind Where hauing staid awhile Cather'ne hard by With hollow voice call'd in the pantery And call'd one thrice by name Away she ran And so perchance had done the stoutest man She tels her fellowes what she heard they Ready to follow or to lead the way Will'd her t'implore his aid that was Almight And bearing in her hand a hollowed light Goe back to see who call'd with whom they went T' encourage her Behold incontinent The ghost appeares and with a frowning looke Biddes her put out her candle could not brooke The hallow'd taper and commandes her traine Should not stay there but straight returne againe Meane while what hart so stowt what man so bold That could this sad and feareful sight behold Cather'ne appear'd in flames that issued out From euery ioynt and clasping round about Her wast a guirdle neer ten fingers broad Of hellish-scorching flames was seen O God! This was for her lasciuious life a paine Embrac'd before and now embrac'd againe With flaming guirtes that was before enflam'd With burning lust and she who was a sham'd To vtter her fowle sinnes brings al to light And shewes what paines succeed a short delight So like a barrel fill'd with pitch and tarre Mounted vpon a beacon that 's seen farre Cather'ne is flaming with a hydeous blaze Which may with
the straights of a long chanel ventes if forth at last with a stronger larger fare-wel so the strict composure of a verse rendreth our senses more cleare and perspicacious and contrarywise the very same matter is in a manner neglected and makes lesse impression when it is deliuered in prose But by help of numbers an excellent sense is knit-vp with precise measure of certaine feet and the self-same meanning is as it were darted into a man with a strong and puisant arme I am of the very same opinion and therfore that this immense Eternitie which is a thing so hard to be conceaued may take the deeper root in our minds of late I endeauoured as wel as I could to comprehend it in verse And that I may stil perseuer your freind I wil be so bold as t' inuite you my EESIMVS to heare them Are your eares at leasure EDESIMVS Both most attentiue Read them I pray you read them These things are neuer too often inculcated neuer written of read or sung sufficiently PARTHENIVS But doe not you insist vpon the the wordes and composure but rather weigh the sense and matter ETERNITIE A Dreadful voice is thundring in mine eare A word no more but such a word I heare As dantes my hart with terrours which surprise My flesh as with a Palsey From mine eyes A word drawes teares a voice breath sound 〈◊〉 more Yet like tempestuous windes which blustring rore And tosse the aged oake vntil at last 'T is ouerthrown with an impetuous blast Of nothern Eolus which roughly shakes The neighbouring trees the lofty cedar quakes Al trembling stand viewing the suddaine fate Of that forlorne that silent desolate Which euen now was pasht against the ground Thus am I shaken thus I fal the sound Of one word struck me so that like the tree I prostrate lye deep taciturnity Hath seiz'd vpon my faultring toÌ„gue Ah speake Dissolue these bandes of feare these fetters breake Let not a word thus make thee tongue-tyed No A letter wil suffice this cipher O You see aboue which circling stil goes round Is type of that which in name eares doth sound Without beginning as t is letter bendes And circumuolu'd goes round and neuer endes Is that which endles neuer was begun Went neuer back nor yet shal forward run Like to the Caspian sea which constant goes Or rather standes which neuer ebbes nor flowes Ah! when I heare that voice or fix mine eye On th' endlesse character ETERNITIE Sâ—undes a retrait and summons me and al To thinke and often ponder that which shal Câ—…pe in it's armes and hold the soule so fast That when in hel a thousand yeares are past As many yeares as leaues on trees are seen Or graines of corne that are or ere haue been Or drops of water in the spaâ—ious maine Though multiplied ten thousand times againe ETERNITIE is as it was before ETERNITIE and lastes for 〈◊〉 more So doe the paines as newly then begun Stil infinis I hiâ—e hower-glasse doth run Thy daies are numbred and the howre shal come Yea the vtâ—…st moment of the total suâ—…ne When thou shalt breath thy iast perforce must dye And after that comes al ETERNITIE To hellish flames and tortures goe descend Not to endure but ponder thinke attend Goe that thou may eternal paines preuent Diue to the depth of hel by this descent When thou no bortome find'st in that obysse Raise vp thy soule thinke of eternal blâ—sseâ— Then sinke againe and view those tâ—rtures paines And flames of fire sulphur fettering chaâ—es Gnashing of teeth tâ—ades dragons to affright Infernal monsters and eternal night From thence looke vp againe and fix thine eye Aboue the heâ—…ns there thou ETERNITIE Of toy mayst sâ—e where Christ ' midst glorious beames Inuites to â—lisse Thou art 'twixt two extreames And in a point of time 'twixt life and death Thou hangest in suspence A blast thy breath Thy day's amoment NOW thou hast no more What is to come or what was heeretofore Is none of thine for â—ow thou mayst depart Now death may seize on thee whoâ—so'ere thou art Least mortal that wilt hardly yeald to dye Compare thy momentes with ETERNITIE Dayes months yeares Ages what thou wiâ—t once doe Al 's but a moment to ETERNITIE O that redoubled Echoes in men's yeares Might sound ETERNITIE With dreads and feares Mithiâ—kes they should quake like the Aspen leafe ETERNITIE ETERNITIE what deafe Can momentarie pleasures so encharme They wil not heare ETERNITIE'S alarme ETERNITIE 't is as it was before ETERNITIE and lastes for euer more In ioy or tormentes both are infinit With Angels to enioy God's blissful sight Or els with hellish monsters lâ—…g die And die for euer O ETERNITIE Perfect possession once for euer blest Or stil role vp the stone and neuer rest Like Sisyphus or like Prometheus lie And vultures feed for al ETERNITIE ETERNITIE a voice wind breath no more Soundes in mine eares Alcyon on the shore Against the wind standes droopingâ— neer her death Yea when she hath to fate resign'd her breath Where so ere you view her head you stil shal find Her tender brerst expos'd vnto the wind Ah thus expose thy breast to that shrâ—l 〈◊〉 ETERNITIE stâ—l let this voice rebound As Echoes from their hellow vaults beâ—ow Which take the voice and â—and it to and frâ— When God inspires and voices in thire eare ETERNITIE resound what thou dost beare And to this voice Alcyon-like expose Thy treÌ„bling hart which doth sad feares inclosâ— As th' earth doth vapours in her bosome quake As that doth tremble when the mountaines shake Conceaue in time bring forth with throbs and throwes That feare by loue which to perfection growes May be expel'd Iacob seauen yeares to thee And seueÌ„ to that seem'd short ETERNALLY T' enioy the glorious sight of G od aboue Can time seeme tedious while I serue and loue Since others with a moment's sweet delight Are drawn away as if 't were infinit Neglect the future shal a moment's paine Seem long or losse of goods which I sustaine Seem great or life itself so deare to me As not t' enlarge it by ETERNITIE Of happines I Heauens stand amaz'd at thiâ— Celestid gaâ—es he desolate Th' Abyssâ— And euerlasting fountaine men forsake And dig for câ—stâ—…nes dried vp they take A drop and leaue the Ocean dare not die To purchase heauen and liue eternally But stil on earth desire to make aboad Heer seek ETERNITIE and noâ— with God But while the hart stil beats and restles goes No length of time can giue it true repose Immortal life it lost by Adam's fal Yet stil desires it 'T is connatural Sâ—are then aloft since 't is not heer below And scale the heauens 't is there 't is there I know Thy soul 's a spirit so is God aboue By this th' are like and likenes causeth loue And to his likenes God created thee Heer seek repose ayme at ETERNITIE Look on thy soule whose image doth it
aduisedly thinketh iâ— hâ—… hart Hier. 1â— 11 My EDESIMVS if we yet retaine any sense or vnderstanding let vs daily cal to mind and ponder this one thing necessary Eternity THE CONCLVSION OF that which hath been said concerning the triumph ouer Incontinency CHAP. XII IT is a terrible thing to be spoken which S. Remigius Bishop of Rhemes doubted not to affirme concerning incontinency and concupiscence By reason of the sinne of the flesh said he excepting little children very few amongst those of riper yeares are saued Doe but consider the state of the world and thou wilt admire to see it almost wholy burne with this infernal fire There is searcely any vice hath cost mankind so deate as this of lust and incontinency It is a Hydra a dragon that hath not three nor only seauen but nyne heads I wil now discouer them seuerally THE FIRST HEAD Lust and Incontinency is an Insatiable vice You may rightly cal it the chaine of hel where one sinne goes linked with another a second beginnes where the former ended If thou dost but vndergoe the yoke of this vice thou shalt suffer a grieuous slaâ—…ry and after long seruitude very hardly shake it off Voluptuousnes iâ— neuer satiated iâ— though thou feed it neuer so much iâ— stil desires more 'T is like the mount 〈◊〉 which burning with perpetual fires is neuer consumed Dost thou coÌ„descend to thy pleasure to day To marrow lust wil be â—…auing and exacting more Dost thou deny to yeald vnto it 'T wil offer violence Dost thou present heauen vnto it It wil forcibly withdraw thee Dost thou set hel before it 'T wil turne thine eyes another way Therefore the Prince of the Apostles â—aith â— Pet. 2.11 My Dearest I beseech you aâ— strangers pilgrimes to abstaine froÌ„ carnal desires which warre against the soule He saith they warre for this is not aâ—chieued by a short skirmish but hauing once giuen place to this enemy thou shalt be embroyled in a daily miserable warfare The dog seeing a bone in his Masters haÌ„d flatters licks fawnes and wagges his taile til he hath laid hold of it then doe but offer to take it from him he wil snarle and insteed of a flattering taile shew his terrible and threatning teeth So the diuel that three-mouth'd Câ—rberus with how many blandishments doth he solicit our chastity And hauing once despoiled vs of it alas how laborious and difficult hath it been to recouer it againe Therefore be assured this flesh of ours the more it flatters the more mischiefe it intendes against vs and fawnes most vpon vs when most of al it goes about to deceaue vs. For which cause oftentimes there is lesse diffienity for a man not to fal into finne then to rise againe after his relapse This vice is most powerful ouer those on whom iâ— hath seiz'd and being fastned wil very hardly let goe it's hold Therefore withstand in the beginning and constantly resist the first and least allurements of enchanting lust For if thou dost but once yeald vnto it it wil bereaue thee of thy liberty depriue thee of reason robbe thee of al humane discretion despoile thee of al sense of modesty and in a word make thee a very beast hateful both to God man Alas who had euer so spiteful an enimy against himself as his owne delights those I meane that are obscene and prohibited Into which notwithstanding miserable wretches most plunge themselues so deep that hauing been long accustomed thereto they deem it impossible to liue without them hauing made those things in a manner necessary which before were superfluous whereby they become slaues to their corrupt flesh and which is the greatest of al other mischiefâ— are fall'n in loue with their owne wilâ— Wickednes is growne to the height when dishonesties doe not only please but also make delight so excessiue and vnsatiable that men being habituated to vice their disease becomes desperate and incurable Fly â—h fly fly from whatsoeuer is preiudicial to chastity THE SECOND HEAD The sinne of the flesh is almost Incurable In the time of Noe the whole world violently ran after al that was forbidden but chiefely obscene lust Heerupon were those complaints made by Almighty God Gen. â— 3. My spirit shal not remaine in man for euer quia caro est because he is flesh Al men Noe exepted delighted only in the flesh being wholy carnal God lothed and detested this their foule and licentious intemperance notwithstanding he deferred his reuenge for the space of fiue hundred yeares In the interim he diuers times admonished them by Noe gaue order for the building of the Arke rebuked their extreame malice foretold their destruction and oftentimes threatned that al mankind if they desisted not from their wicked courses should be drowned with waters Yet would they not amend their liues no not so much as one only man They were so ensnared and enthraled with sinne that whatsoeuer Noe said or admonished they slighted and put off with scoffes and laughter There was none that repented themselues of their dishonesty none grieued for hauing so hainously offended At last God according to his decree giuing a signe rayned downe continual showers which for the space of forty dayes and nights continued til the whole earth couered with waters seemed a maine sea And thus he abolished al that Generation which was so giuen to lust that he might create another pure and free from sinne This is the nature of concupiscence to reiect al remedies and contemptuously spurne at al admonitions whereupon Clemens Alexandrâ—…us giues it this proper Epithet Lib. â— paedag Immedicabdem an incurable disease Christ saith in S. Mark 's Ghospel Marc. 4.10 The deceitfulnes of riches and concupiscences about other things enâ—…ing aâ— choke the word and make it fruitles WheÌ„ a fire hath once gotten into a wood there is no need to carry any more fuel to that which hath such stoâ—e to maintâ—yne it self We miserable wretches are like a wood if the fire of lust once take hold of vs it findes coÌ„tinually new fuel whereby it is more more augmented And surestly no vice so obstinately and stubbornly resisteth the spirit of God Most plainely doth the Wise man witnesse as much Eccl. 21.18 The luxurious man hath heard a wise wâ—…d and it shal displease him and he wil cast 〈◊〉 behind his back Osee agreeing with him saith Osee 5.4 They wil not apply their mindes to returne to their God because the spirit of fornications is in the middest of them and they haue not knowen the Lord. Therefore turne thy self away fly and detest whatsoeuer sauoureth of venery or lust Be thou suspicious of al manner of incontinency This is the wil of God your sanctification 1. Thess 4.3 THE THIRD HEAD The sinne of the flesh is a very common vice I shal commit no errour if I say that almost the whole world burneth with this most detestable and pestilent fire This
Luxury doth not only creep into the pallaces and castles of Kings but entreth euen into the poore folkes sheds cottages It not only assailes men couâ—hed in feather-beds but also lying in straw not only prouoketh yong men in their flourishing age to dishonesty but those also sometimes that are old and decrepit Al of each sex state condition ought to be the more cautelous and warie in shunning this vice flying al occasioÌ„s considering how secretly it creeps and suddainly seizes on the harts of al sorts of people The sense and cogitations of man's hart are prone to euil from their youth Gen. 8. â—1 Lust neuer dyeth through old age this mischiefe is neuer ouerwhelmed with time nor buried in obliuion This vice is to be prosecuted without end or measure for that it hath neither bounds nor limits Yet now adayes such is the corruption of manners that this detestable lasciuiousnes both in wordes and gestures is honoured with the title of ciuility and curtesy Thus alas sinne is shamefully applauded euery one is the rather reputed a merry and bone companion if he exceed in ribauldry and loud behauiour If thou mightest saith S. Cyprian Lib. â— Epist 2 ad Donaâ— behold and penetrate from a high watch tower the secrets of men open the priuy doores of their chambers vnlocke their priuate closetâ— and search their consciences thou should'st find dishonest mâ—n câ—…ry that about them which no honest-mâ—n 〈◊〉 â—ble to behold thou would'st discouer that which only to see were an offence Oh how many lustful and shameles â—rtâ— are enuironed euery where with domestical walles where sinne the more secret it is the more it emboldâ—eth him that commits it Verily the whole world iâ— set vpon wickednesâ—… 1. Ioh. 5.19 and especially vpon thâ—… of lust impurity O let him fly the world whosoeuer he is that desires to liue chast let him dâ—rest al impurity that affecteth beatitude Let your loynes be girded Luc 12.35 THE FOVRTH HEAD The sâ—…e of the fâ—…shes most hateful to the Angels Ah! whoso'ere thou arâ— that louest â—…d honourest the Angels quench thâ—se venereous fires and rebellions motions For they that are in the flesh can not please God nor be greateful to the Angels Rom. 8.8 It is hard to linke an Angel and a swine together in bands of mutual â—…ity Verily he is transform'd into a hog who hâ—…ing purity walloweth in the mire of lust Let no such man â—uer hope to haue any society with the Angels Those most chast and pure Spiritâ— loue them most entirely who perfectly seeke to resemble them in purity They abhorre â—nd derest al that they see vncleane or impure they haue no familiarity nor society but with them only thâ—…â—re louers of chastity and integrity Those that are like goats and swine are to them most abominable but if they know any man that is a feruent louer of chastity they admit him as their most intimate freind and make him an Angel For such are as the Angels of God in heauen Matth. 22.30 Nothing is more excellent then a single life It is very easy for him whosoeuer he be that desireth to liue chast to become an Angel For if we belieue S. Chrysostome Hom. 25. in epist ad Ephes Christ brought from heauen the vertue of Angels And it is an vsual saying of the holy Fathers Ambr. l. 1. de virg Basil de vera virgin Cass l. 6. instis c. 6. l. 12. c. 11. Bern. Ep. 42. The chast life iâ— the life of Angels Neither are they deceaued a Eccl. 26. â—0 Omnis ponderatio non est digna contâ—…entis anima Al weight is noâ— comparable to a continent foule Note my EDESIMVS note Al weight al aâ— is not comparable to a chast mind Propound now vnto thy self the triumphes of Pompey the Great glittering with golâ— beset with gemmeâ— and precious stones The towers of Basilius the Emperour al garnished with gold the Persian riches the treasures of Crâ—suâ— yea euen golden towers and mountaines themselues yet thou hast not so much â—…lightly expressed the value of a pure and chast soule Al weight is not equiualent to a cominent soule But we foolish merchants for one farthing or some base peece of coyne rather cast away then fel our chastity and soothed with a poore transitory pleasure loose â— iewel of incoÌ„parable price There is no man in this point giueth credit to S. Cyprian whose excellent saying was that to ouercome carnal delights is of al others the greateâ—t delight It is tâ—e part of a true Christian â—o place his chiefest pleasure iâ— the disâ—…inâ— of 〈…〉 chiefest glory in keeping his body vndefiled to haue the Angels for his freinds It is the greatest dishonour that possibly may be not to be loued of the Angels who otherwise are most ready to loue and tender the good of mankind and to haue for his enemies al the inhabitants of heauen Let no man loue lasciuiousnes who feares to incuâ—re the hatred of Angels THE FIFT HEAD The sinne of the flesh is most transitory It is but for an instant ô you wretches it is but for a moment that which delightes you But your torments shal be euerlastingly permanent Concerning this most swift and cursory delight in dishonesty none seemeth to haue spoken more significantly and properly then Tertullian They saith he Lib. de mulier hab c. 1. 2. who sometimes call'd to mind from whence they had fallen after the euapourated moments of concupiscence sighâ—d after heauen Very fitly he tearmes obscene pleasures of the flesh an instant an euaporated moment for it vanisheth before a man sufficiently takes notice of it Diuinely hath Boetius expressed this in his verses Lib. â— de cons phil Metro 7. Habet omnis hoc voluptas Stimulis agit fruentes Apiumque par volanâ—um Vbi grata â—…ella fudit Fugit nimis tenaci Ferit icta corda morsâ—… Al pleasure those it doth delight Driues headlong with a furious sting And like the Bee with wandring flight Doth first delicious hony bring But soone departes and in the mind A deep remorse it leaues behind Youth and pleasure are vaine saith Ecclesiastes Eccl. 11.10 S. Iohn the Apostle affirmes that the world passeth and the concupiscences therof 1. Ioan. c 2. v. 15. This is proper to the ioyes both of the world and flesh to passe away speedily Yea sometimes their pleasures are at an end before they are fully begun and may wel be compared to sweet wine that lastes not til the yeare following but waxeth sower before it be al drawne out They lead their liues in pleasures and in an instant descend to hel Iob. 12.21 Therefore flie o man fly flie from those swift fleeting and inconstant pleasures THE SIXT HEAD The sinne of the flesh is most pernicious From hence haue sprung such inconueniences and detriments as neuer did from any other vice whatsoeuer How many
the Romanes Rom. 6. â—1 hauing made some mention of iniquity and vncleannes What fruit therefore saith he haue you had then in those things for which you are now ashamed There is no vice that so much maketh men blush be confounded as this most foule and vglie beast which brookes not the day hates light and alwaies seekes for darknes Asa that King of the Hebrewes is exceedingly commended for breaking an immodest statue of an Idol Simulachrum â—urpissiâ—…um a most filthy Idol 3. Reg. 15.13 he burned it and cast the ashes into ariuer Lust is alwaies accompanied with filthines chastity with cleannes of body and beauty of soule Chastity can neuer be deformed and contrarywise it is impossible in continency should euer be beautiful That brings forth roses and lillies this nothing but nettles and thornes to the chast man nothing can be grateful but that which is cleane and sanctified but the obscene is wholy delighted to wallow in mire and filthinesse Christ the sonne of a Virgin suffred al mâ—…nes of reproches but would not be taxed for incontinency so foule 〈◊〉 abominable is this sinne of dishonesty He amoÌ„gst the AncieÌ„ts spoke wisely who said that euen as a hog seeketh neither for heauen nor any pretious pearle so the soule intoxicated with the sweetnesse of pleasures and plunged into the ordure of luxury can hardly think of celestial matters or â—olliâ—… any thing worthy of God Incontinency is the mother of impurities â—he borne in turpitude fed in vncleannes brought vp and dieth in filthines Doubtles the streame â—… like the sourse and fountaine neuer hath a cleare riuer flowed from a muddy spring Therefore whatsoeuer issues from luxury defiles brandes the incontinent with an infamous note of Turpitude THE NINTH HEAD The sinne of the flesh is an Epitome of al enormities I said too little when I compared lust to the Tarantula though it be a most pestilent and pernicious creature For lust is a beast and that most terrible such an one as liues amongst the Iâ—diaâ—s if we credit Câ—esiaâ— caled a Manticor which hath the fiercenes of al other wild beasts in so much as it can neuer be â—aâ—ed by the industry of man It hath three rankes of teeth that close together like combes in body it is as bigge as a lyon it hath eares and face like a man eyes gray and burning a taile forked like a scorpions and armed with a goating sting the colour bloudy the noise it maketh is not vnlike to that of a pipe and is as swift as any hart This beast most greedily pursues and huntes after mans flesh Concupiscence is very like this vgly horrible monster It participates in a manner of the malice and poyson of al sinnes whatsoeuer It is seldome and hardly euer tamed by any art or industry so long as it is suffered to predominate There is in lust three sets of teeth The first gnawes and consumes the strength of body and temporal estate the other teareth in peeces a manâ— honesty reputation the third grindes and wastes al the riches indowments of the soule Lust hath the cruelty of a Lion it breaketh al diuine and humane lawes and trampleth vnder-foot al wholsome admonitions but yet 〈◊〉 hath the face of a man for amongst al vices it seemeth most pleasing to flesh and bloud It beginnes with flattery 't is sweet and pleasant but the â—ile stingeth like a scorpion and fastneth in the hart a deep remorse of conscience It hath burning eyes which it employeth in beholding al manner of filthines This vice is of a bloudy colour for it makes no shew of any thing but what flesh and bloud desires The voice of lust is the voice of a pipe Fistula â—ulee cani◠〈◊〉 dum decipit aucâ—ps Sweet soundes the pipe whil'st fowlers birds insnare Dishonesty flattereth while it eâ—tangleth with such incredible celerity that sometimes with one only glance of the eyes it penetrates into the soule Who shal see a woman to couet her â—ath already committed adultery within has hart Mat. 5.29 Which S. Augustine expounding saith Lib. 12. de Trin. 6. 13. Though the fact followeth not the conscience is made guilty by consent Oh what a mad and cruel beast is this I thou art vtterly vndone if thou hast not warily preuented the same And therefore S. Cyprian perswading vs saith very wel Thou must resist the first suggestions of the diuel and not oberâ—…h the snake til it grow to a dragon Thou shalt find one sometimes of whom thou maist truly say This man ofâ—eâ— prayeth willingly giues almes iâ— no gamster iâ— no vnthirst no perfidious person no back-biâ—er no caluâ—niatour no drunkard nay he is a man courteous industrious complemental and ciuil but yet he is giuen to lust Ah! by this alone he hath lost al his former praise too much hold hath the diuel layd on him whosoeuer he be that is libidinously giuen Lust deflowers al vertue nay he hath none at al whosoeuer is possessed with this pernicious viper Whosoeuer obserues the whole law besides and offends but â—n â—…e precept is made guilty of al. Iac. 2.10 He hath no liberty who is shackled with these fetters This sinne of the flesh is like a masker which wil put on the visards of al maÌ„ner of vices if thou preuent it not by freeing thy self quickly from it's snares which wil daily more and more intangle thee Perhaps thou knowest not how to comb and prank thy self This vice assuredly wil teach thee It spruceth vp curies and crisper yong gallants with whom it growes familiarly acquainted Perhaps thou wert ignorant before how to cheat other men of their money or prodigally to spend thine owne By this thou maist learne Perhaps it hath not hitherto been thy custome to wast whole dayes in extrauagant coÌ„plements Thou maist now habituate thy self vnto it and in idlenesse securely sleep til thou sâ—ort And if there remaine any part of the day besides thou maist bestow it in reading wanton bookes to please curiosity and enkindle the flames of thy lust I warraÌ„t thou shalt be wel read in the shapes of al manner of vices if thou haue but only incoÌ„tineÌ„cy for thy Maistres And though thou abhorrest al dishonest actes yea though thou hast an auersion from all lasciulousnesse that representeth it self to thine eyes yet if thou repel not al vncleane thoughts and extinguish not the sparck of â—ust so soone as it is enkindled in thine hart if thou giuest entertainment to impure phantasies imaginations this wil be enough to cause thy destruction He perisheth sufficiently who perisheth after this manner without any noise or resistance He is euil enough who secretly harboureth sinne or refuseth to be good And doubtles he aspireth not towards heaueÌ„ that walloweth and delights himself in these sordid and impure cogitations If one only idle word shal be scanned at the day of iudgement shal obscene thoughts be exempted from this tribunal That soule which