that man neuer much feareth death who hauing often confessed his sinnes and many times cast vp the accounts of his life past is ready to take that iourney Historyes recount that a certaine Priest a man very religious was wont daily to confesse himselfe before he celebrated Masse Alph. Rodrig par 1. tract 2. de perâ— c. 5. This man when he came to the point of death was admonished to prepare himselfe to receaue the B. SacrameÌ„t for his last Viaticum At which message lifting vp his eyes and handes to heauen he said Blessed be IESVS these thirty yeares and more I haue daily made my confession as if it should haue been my last And therefore it wil suffice to goe to confession this time as if I were presently to goe to Masse This is to Watch. Very good is that counsel of S. Augustine Aug. in Ps 44. l. â— de visit infirm Preuent almighty God Wouldst thou not haue him punish thee Punish thy selfe Sinne must be chastized if no punishment were due vnto is it were not sinne Neuer be ashamed to declare that vnto one which perhaps thou wert not abashed to commit in the presence of many For as S. Bernard saith Bern. Mod. c. 37. dissembled confession iâ— not confession but double confusion EDESIMVS Verily my PARTHENIVS I haue no obstacle but only a remisse vnwilling mind which I wil endeauour to rectify You haue perswaded me PARTHENIVS I passe now to the discourse of fasting THE FIFT ANTIDOTE against Incontinency Fasting and exercise of Abstinence CHAP. VII FIre which once takes hold of a house is to be extinguished by water and sometimes the house itself to be pulled downe But that which wantes fuel dyes and goes out of itselfe Withdraw the wood from the fire and suddainly it slaketh and vanisheth Seneca epist â—0 Luxury a fire sent from hel in like manner inflames the body Wouldst thou haue this flame put-out withdraw food from thy body and although thou perceauest not when yet thou shalt certainly find it quenched Hunger is a freind to virginity Fasting spitle driues away a serpent and by the vertue of fasting the hellish Dragon is put to flight Plin. lib. 28. This is the common opinion of al the holy Fathers 1 He. 1. de Iciun S. Basil saith that fasting ministers armes against the power of diuels S. Chrysostome 2 To. â— ser 2. de Iciun Fasting was instâ—tuted against the nature of diuels S. Hierom 3 Li. ◠〈◊〉 Icuin Fasting is a beautiful thing which terrifieth Sathan Origen auoucheth 4 He. 4. in diâ—ers in Matth. When you fast you ouercome the diuels dâ—…ue backe the whole malignant nauy put to flight euil desires S. Athanasius 5 Li. de Virg. that euil spirits stand infeare of the force of fasting S. Ambrose 6 Li. 6. Hexaâ—… c. 4. ad 〈◊〉 that you can find no remedy more effectual against our enemy the serpent then fasting What shal I say more There was neuer any that ouercame the diuel without fasting Iob that spectacle of heauen when he was in the middest of his greatest misery fasted for the space of seauen dayes together as 7 Tract 3. in Iob Origen affirmeth S. Iohn the Fore-runner of our Lord came without either eating or drinking Matth. c. 11. vers 8. For so sparing was he in his refections that he seemed neither to eate nor drinke Christ foretold the abstinence of the Apostles Matth. c. 9. vers 15. The bridegroome shal be taken from them and then they shal fast S. Paul did not prescribe himself any certaine time but vanquished the rebellion of his body by many fasts by hunger and thirst 2. Cor. 11.27 Athanasius recounteth that S. Anthony through the whole course of his life was so strict in fasting that sometimes for the space of two or three dayes he liued without my sustenance and at last vpon the fourth day eate only bread very sparingly he vsed no other fance but salt and in lieu of delicious wines of Creet branke water Hilarion at fifteen yeares of age to extinguish al fleshly concupiscence imitating the same abstinence with fifteen dry figges after sun-set rather prouoked then appeased his hunger And fearing lest al the sparkes of lust were not extingulshed by this spare diet he so englarg'd his fast that he liued three or foure dayes together without any kind of nourishment so that he was hardly able to keep life and soule together §. I. There are some kindes of diseases against which the Phisitians pronounce this resolute sentence Let the patient be let bloud and stop not the veyne til he be euen senselesse for the vehemency of his disease is not capable of a light and fauourable cure The like did Hâ—llarion practise on himself who thought the soule was to be succoured by weakning the body For so long as the flesh was pampered he found the Spirit could not be secured He sustained with the iuyce of herbes and a few dry figges saith S. Hierom his fainting life three or foure dayes together besides the labour of his worke was double to that of his fasting so macerated and wasted in his bâ—dy that scarcely his bones hung together Very certaine is that saying of S. Ambrose Whatsoeuer impaires the body â—ortifyes the Spirit And most true is that of our Sauiour Christ Matth. 17.21 This kind of diuel is not cast forth but by prayer and fasting For saith S. Hierom Li. 2. coÌ„t Iouin our Lord taught that the fiercer sort of diÌ„uels are not otherwise ouercome then by fasting prayer Surely so it is That most eager spirit of Luxury is weakned by this kind of armes Whereupon S. Augustine saith Serm. 65. de Temp. See my Dearest hâ—w great the force of fasting is siâ—h it was able to effect that which the Apostles could not S. Ambrose discoursing very elegantly and pitthily saith Ser. 25. Behold therefore what the force of fasting is how much grace it imparteth to him that vseth it seeing it ministreth so efficacioâ—s a medicine to another See how it sanctifyeth the faster himself seeing it so much purifies his neighbour It is a thing to be much wondred at One man fasteth another profiteth by his abstinence this man taketh the medicine and by the operation thereof another man is cured Which likewise Blessed Pope Lâ—o admiring said that the prayer of him that fastes is 〈◊〉 acceptable to God as terrible to Satan For if the vertue of fasting be so great that he who is armed therewith driâ—es away the enemy that possesseth another â—ow much more able wil it be to resist his assaults and constrainâ— him to forsake his owne body The wicked spirit cannot endure the efficacy of this enemy fasting whil'st he possesseth the body of another how much lesse wil he be able to sustaine it in the man himselfe by whom he is so floutly impugned Aptly therefore doth the
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
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 imâ—…touâ— of thy noble act Though be sought not with this bloudy morsel notwithstanding he gloriously triumphed ouer his lust and for one only cast of his eyes punished al the members of his body couragiously vaÌ„quishing himself got the victory This is to teach our eyes how they ought to preuent dangers which happen by gazing on alluring beauty But let vs descend from the eyes to the mouth THE SIXTH ALLVREMENT to Incontinency Lasciuious and dishonest wordes CHAP. VIII BE not seduced euil discourse corrupteth good manners 1. Cor. 15.33 Ah how many yong men haue been debaushed by this pestilence Who perhaps tooke in at their eares that venom which they eschewed with their eyes And as there is liâ—le difference in what part of the body thou receauest a wound If it be mortal so it imports not much if thou perish whether thou perish by the eyes or the eares The Aegyptians being to sacrifice to Harpocrates were wont to cry Lingua fortuna Lingâ—… Damâ—… Pro. 18.21 The tongue good fortune The tongue a diuel Life and death are indifferently in the power of the tongue And for the most part there sittes vpon it either an angel or a diuel A lasciuious tongue is an open sepulcher ful of filthy odious smels Psal 13. â— Their throate is an open sepuleher S. Chrisostome heere maruelleth that seeing dead carcasses are buryed and lest their putrefaction should annoy vs the deeper layd in the ground yet putrified lasciuious and filthy wordes are daily vomited out of mens breasts and often in the hearing of many vttered with intent they may perniciously creep further abroad An vncleane mouch is an open and stinking sepulcher O my God how infinite are these in euery place Doe but looke into the world EDESIMVS suruey the corners of each house you shal for the most part euerywhere find shamelesse tongues such as not only instil idle but euen powre out foule and obscene speeches into modest mens eares These snakes are hissing euery where euery where shal you heare speeches that an honest man would be ashamed of Hieremy in times past complained thus I attended saith he Hier. â— â— and hearkned 〈◊〉 man speaketh that which is good Euen such is this our Age. So that if a man had no other cause absolutely to forsake this vncleane world this alone would be sufficient that he might auoid the hearing of so many dishonest and shamelesse discourses Modest speech hath long since been bannished out of cittyes nay hardly in it safe within the walles of religious houses Although I thinke in these places there are neuer such like heard which goe vnpunished But amongst lay persons there is as much ribauldry as liberty as much impurity as licentious impunity You shal hardly find a man in any place who either with a modest sigh or with any the least seuere aspect wil vouchsafe to rebuke these fordid kind of speeches §. I. EDESIMVS O my PARTHENIVS thou canst neuer mould this world into new manners These wanton lasciuious wordes beget not sighes and teares but laughter applause PARTHENIVS This is that I grieue at and complaine of Prou. 2.14 they are glad when they haue done euil and reioice in the height of wickednesse S. Augustine grieuously condemneth this in himself and his companions Lib. 2. conf c. 3. 9. They vrged one another with mutual exhortations Let vs goe and doe it and it is a shame for vs not to be shamelesse The scripture of it selfe otherwise very sparing of wordes for the chastisment of wanton speech displayeth al its eloquence The tongue saith the holy writ Iac. 3.6 is placed amongst our other members which defileth the whole body inflameth the wheele of our natiuity inflamed by hel Foâ—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 meÌ„s discourses with ribaldry and euerywhere to mingle impudent iests William Perald Bishop of Lyons a man excellently learned and holy very rightly calleth such like speeches the diuels spittings Serm. in cant 24. Verily the name is aptly accommodated Al these obscene wordes are nothing els but the vomittings and spitting of diuels and a foule speaker is no otherwise imployed then to make his mouth a kennel for Satan out of which how canst thou hope for anything either good or modest A licentious obscene mouth is the nursery of al impudency which redoundeth not onely to the domage of the speaker but infecteth also with a durty contagion those that heare it and by litle litle banisheth al shame There is but one saith S. Bernard Ser. 24. in cant that speaketh and vttereth but one only word and yet that one word in a moment corrupteth tâ—e eares of many hearers and killeth their foules But perhaps thou wilt giue no eare to any Peralds or Bernards I will propound vnto thee another whom it were wickednesse to contradict S. Paul thus seuerely commandeth vs Ad Ephes 4.29 Al naughty speech let it not proceed out of your mouth And that thou mayest know what he doth chiefly cal euil speech he saith Ibid. c. 5. vers 3. Fornication and al vncleannesse or auarice let it not be so much as named among you as it becometh Saints or filthines or foolish talke or scurrility being to no purpose Obserue Let it not so much as be named among you For as Tully saith very wel Thâ—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
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
loueth purity recalles euen the least glances of the eyes so soone as she apprehendeth theÌ„ to be 〈…〉 chastity O chastity cryeth out S. 〈◊〉 Tom. 1. in Enâ— cast whose whole course of life 〈◊〉 Angelical which makest mâ—n like Angels To whoÌ„ delights 〈◊〉 in apparel and too mâ—…â—are of the 〈…〉 no other then infâ—my and thaâ—… O chastity which restrainest the eyes which 〈◊〉 〈…〉 who le body out of darknesse into blessed and happy light Thâ—u amongst daily battels 〈◊〉 thout al feare and against thine 〈◊〉 vigilant and couragious O chastity prudence of 〈◊〉 capable of celestial things Thou art the mighty chariot which mountest vp aboue the starres with those that obserue thee O chastity thou art â—…th a fâ—…re and pretious possession the most rich house of God the mother of â—…nocency the ornament of manners Thou winnest the fauour of al honest persons and euen vnto thy very enemies arâ—â—ither venerable or admirable O chastity thou art thinâ— owns honour thou art blessed and makest happy those that possesse thee thou flourishest like a â—…st and pleasantly smellest in the middest of body and soule In thee God the â—…er of al purity layeth vp in store his eternal riches and treasure Vnto these S. Cyril of Hierusalâ—m subscribing saith Cateches 12. Let vs not be ignorant of the glory of chastity it 〈◊〉 〈◊〉 Angelical crowne Let vs prâ—serue our bodies without staine which ought to shine like the sunne It 〈◊〉 but a smal pleasâ—râ— which â—…steth but for the space of a 〈◊〉 houre but by sâ—nne commeth eternal shame and punishments euâ—rlasting â—o many thousands of virgins my EDIâ—IMVS suffâ—ing by sword hung on gibbâ—ts strucken thâ—ough with stakes torne with lyons â—e headed burn't and consumed with fire lost their liues to saue their virginity so that the greater their care waâ— to keep themselues virgins the greater was their victory and glory The chastity of Tecla was adored by a lyon the immodesty of Alcion reuenged by a storke Diuers yong maids of Rome were registred amongst the Vestal virgins those that were possessed with the Delphâ—…n fury neuer married those that serued as Priests the Scythiâ—… Diana the Acharian Iuno the Eleusian Ceres liued a single life Blush o flesh which didst put on Christ in thy Baptisme To them the diuel preached continency and was heard to thee the Apostle preacheth chastity wishes that al Christians were virgins volo onâ—…s hâ—…inesesse â—icut meipsum and yet is neglected 1. Cor. 7.7 Ah wicked wretch when thou are about to commit a dishonest act doe but euen consider these two wordes quid agâ—… whâ—… doe I So said that most chast Ioseph How can I doe this euil and sinne against my Lord So shal thy haâ—… be indowed with fortitude for that thou hast loued chastity and shalt be blessed for eâ—er Because i◠〈◊〉 good for a man to be so for an vâ—m 〈◊〉 woman a virgin thinketh of those things which belong to our Lord that sâ—… may be holy both in body and spirit 1. â—…r 7.18 O man whosoeuer thâ—n are that admirest Nicâ—…as doe but imitate him in this and keep thy self câ—ast The fruits of the Holy Ghost are charity continency chastity Gaâ— 5.12 The fruits of the flesh lust incoÌ„tinency dishonesty My EDISIMVS thou hast heard me hitherâ—o seen the Triumph ouer Incontinency in a garden behold now the same Incontinency triumphing in a garden I would with al my hart that al yong men might heare it with thee â—o that the whole world would be attentine and learneby al possible meanes to derest IncoÌ„tinency as the foulest and most ignominious spoâ— of their life and most certaine plague of their souls Giue care now to a stupendious tragedy There was in the famous city of Lubech a veâ—…rable matron wife to a 〈◊〉 who at one birth brought forth three sonnes whereof one died of a leprosy the second was drowned the third of whom we now speake killed himself By wheâ— disastrous meanes he came to so shameful an end a câ—rtaine person hath faiâ—…fully set downe who very wel knew both him hiâ— brothers and al that family and kiâ—red This third brother was a comely propet Gentleman of a sharp wit court like behauiour welthy and costly in apparel but to blemish and ouers brow al these good 〈◊〉 he was 〈◊〉 giuen to last and hauing through in continency liued lewdly with diuers others at last hapned vpon 〈◊〉 whoâ— he thought to shrposse al the 〈◊〉 of Lubech in beauty This 〈◊〉 did so captiâ—ate that poore wretch intaragâ—…doin 〈◊〉 shamelesse loue that neither the â—xpence of money weakning of his body through lust feare of God admonition of his freinâ—… terrour of hel publique or priuate shame could withdraw him from this licentious and dishonest life By which exorbitant courses his patrimony being at last consumed he began to stand in need euen of necessary maintenance When his mother his father being dead perceaued her sonne fall'n into such extreame pouerty as might redound to the disparagement of his parentage moued with motherly compassion the gaue him at seueral times great summes of money with wâ—…ping teares admonished him to returne to God to haue a special care of his owne reputation to remember from whom be was descended to tender his owne aternal saluation to renounce dishonest company and finally from that time forward to put on a firme resolution vtterly to forsake that inueterate lasciuiousnes of life But alas she lighted a candle to a blind man this poore nightingale chanted to a deafe auditour Miserable wretch he would and would not faintly endeauonring and therefore neuer firmely arising out of the mire of concupiscence At last when she perceaued whatsoeuer she bestowed vpon him was lewdly spent to his further ruine and destruction she hardned her hart shut her hand against him Which he obseruing and taking aduise of his owne wants and brutish lust the worst Counsellours sundry times assaulted her with his sword drawne and I â—remble to speake it spurn'd and trampled her vnder his feet cruelly threaâ—ning â—e would instantly run her through if she did not then reâ—eeue his extream wants necessities The poore miserable mother quaking for feare vnder her sonnes sword as an enemies gaue though vnwillingly whatsoeuer he exacted Yet dâ—rst not make knowne to any freind or Magistrate the cruelty of this parâ—icide fearing leâ—t the Gouernâ—ur of that city whose â—euere iustice was apparent to the world should thunder out some rigorous sentence against him as guilty of so haynous vnnatural a crime She therefore held her peace and silently suppressed the inâ—…ry But e're long I know not by what meanes discouered this foule detestable fact diuâ—…ged abroad their kinsfolks mee togeather and consulting amongst themselues commanded this yong man vnder paine of death neuer heerafter to draw his sword against his mother or make any the like outragious or vngracious atteÌ„pt He though otherwise without al shame