The Courtesan unmasked: Or, THE WHOREDOMS OF JEZEBEL Painted to the Life.  
With ANTIDOTES against them; or Heavenly JULIPS to cool Men in the Fever of LUST.  
Prescribed by a Spiritual Physician.  
— Sanctum nihil est & ab inguine Tutum, Non Matrona Laris, non Filia Virgo, neqque ipse Sponsus lavis adhuc, non Filius ante pudicus.  Juvenal. Satyr. 3. 
London, Printed for Henry Marsh, at the Prince's Arms in Chancery-Lane. 1664.   
PROV. 3. vers. 3, 4. The lips of a strange woman drop as an honeycomb, and her mouth is smother than oil: But her end is bitter as wormwood, and sharp as a twoedged sword. 
THe Text here presents you with a strange woman; with whom though I desire not to procure you a familiar acquaintance, yet I'll give you such cognizance of her, and excite that abhorrency of her baseness in all your minds, that if any have heretofore been sick for want of her company, he shall now be as sick of it; after I have made it appear that this 
a Mu●ier formosa supernè desinit in piscem. Hor. de art Poet.  beautiful Siren, having a Woman's face, ends in the Serpent's tail; and discovered, not only the Virgins-face of this unsatiable Harpy, but her cruel talons also shrouded under her wings. That you may therefore (as 
b 2 Sam. 13. 18.  Amnon did upon Tamar) bolt the door upon this strange woman, and no longer endure the whoredoms of this painted Jezebel; I'll endeavour to characterise her to you, and by the infallible clue of Truth conduct you through all her intricate and winding Labyrinths. Be pleased therefore, for the explication of the word [Strange] to take notice, that this Epithet was by the Grecians attributed to their common Prostitutes, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangers: And hence, I conceive, it was that the Comedian called 
c Terent. in Glycerio.  Glycerium, who was thought to live by the unlawful submission of her body, Peregrinam, a stranger, a strange woman. But I have only hitherto told you her name; I shall now therefore proceed further to describe her to you by her fordid actions, which will ascertain you of those miseries which are her constant waiting-women or attendants. That I may therefore speedily prosecute my design, She is one whom not Argus' hundred eyes, nor brazen walls, nor the most vigilant Guards can secure from her lascivious incontinency: the bars and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer.  hedges which Nature has made for her tongue's confinement are not sufficient to restrain it within the limits of a modest discourse, and should we lock up her impure lips with a command of silence, yet could we never limit the in finiteness of her lascivious thought, with which she would as freely commit fornication, as if she were at liberty, and in the enjoyment of the greatest voluptuary; and we may say of her what Scipio in another case said of himself, 
e Nunquam minus solus quam cum solus. ●ull. de Offi●.  She is never less alone than when alone. She tricks herself up with such variety of g●uderies as if she were to expose her body to bring the Devil to her lure, and tempt the Tempter himself to love her; and were that opinion of Tertullian true, That the Devils and fallen Angels had carnal commerce with the Daughters of Men, and they should desire one to satisfy their lustful appetite, I'd recommend the strange woman in the Text unto them; who (like Circe) is an amiable Sorceress, and when she hath once charmed her Gallant with youthful blood sparkling in his veins, and beauty dancing in his face, into the endless Circle of her lust, he'll find a difficult 
f Sed revocare gradum superasque evadere ad aurut— Hic labor hoc opus est— Virg.  recovery. 
g Bartholin in Tractatu de mo●u Chyli.  Physicians tell us, that the reason we have in Feverish distempers our Paroxysm but every second, third, or fourth day, and not at every circulation of the blood about the body, is, because the blood when it arrives to the heart must acquire such a degree of corruption before it can effect it, and therefore because this corruption is not sen●●ble before many circulations have been performed, it cannot so soon create a Paroxysm: But in this impure and libidinous strumpet's heart 'tis far otherwise; for she endures the Paroxysmes of the F●ver of Lust every hour and moment, and the circulation of her lusts in her heart is sooner performed then that of, her blood. Medea had not more damnable Arts to preserve youth and beauty than she, who has perfectly attained the Art of making new beauty, new hair, and counterfeit teeth; and not thinking she hath charms enough to render her amiable, has recourse to the Merchants, as unto Natural Magic, to buy there what Nature would not give her, and to make herself liked in spite of Nature's disfavours; and being accustomed to varnish over her decayed Cheeks, and the ruins of a good Face, with the fresh colours of an adventicious Paint, she by her licentiousness seems to usurp the power and liberty of Painters, who (according to the Poet) 
h— Pictoribus— Quidlibet audendi s●mper suit aequa pot●stas. Hor. de art Poet.  were privileged to do what they pleased; and (to say truth) she is an exact Painter in all her actions; for she varnishes over the deformed and execrable Name of Whore, with the flourishing Title and Colour of a Lady of pleasure: and whilst she discourses to her Gallant of the unlawful use of her body, she colour's it over with the title of a great and incomparable favour; and (Mahomet-like) persuades all her adorers, that there's no Paradise but that of carnal fruition, and the gratification to a domineering Lust: But I fear that this Paradise she puts them in will prove but a Fool's Paradise; for I believe they'll quickly conclude, That the sulphureous flames which Aetna's fiery paunch continually vomits into the Air bear not so forcible and durable a heat as the Calentures of her lustful blood; and that the poisoned garment dipped in the Centaúrs' blood, which caused Hercules to burn in living flames, had had not such vigour and vehemency as her inflamed Lust. Whilst I hear one Historian talk of Sempronia, and give her this character, 
i Saepius petiit viros quàm peteb●tur. Sallust.  That she oftener courted men to her embraces then she was courted by them, I fancy he makes mention of the strange woman in the Text: and whilst I hear another report, that Julia arrived to that height of licentiousness, 
k Nihil quod turpiter facere aut pati poss●t inf●ctum re●●qu●ret, qu●●quid lib r●t pro licito judicans. Suet.  That she would leave nothing undone which she could basely commit, either by Action or Passion, judging that lawful which pleased her humour best, me thinks he characterizes our strange woman to us. King Solomon (understanding a hot Prostitute) tells us, Prov. 6. 27. a man cannot take fire into his bosom, but he must be necessarily burnt; and I believe that many of the Gallants of our time, who have thought only to warm and cherish their lusts at this she-fire, have at last been sound burnt by taking her into their bosoms: for this strange Woman is not like the Glow-worm, that carries only a counterfeit heat, nor of so cold a constitution as the Moon was when she embraced Endymion; but he that embraces her shall find the same entainment the satire did, that kissed the fiery coal and burnt his lips; and we may say of her, what the tyrant Nero once said of himself and his mother Agrippina, 
l Sueton. in vit. Neron.  That there can nothing come of her into the world but what is detestable and accursed. This Helena is hot enough to inflame Troy; this Hecuba can bring forth nothing but a Firebrand. Though the Toad hath a precious Stone in her head, yet her body is poisonous: And so, though this Strange Woman may wear a handsome countenance, and for her superficial and skindeep beauty seem an inestimable Jewel, yet, if we view her throughly, we shall discover the venom of her impure body; for, though her lips drop as an honey comb, and her mouth is smother than oil, yet her end is bitter as wormwood, and sharp as a two-edged sword. Upon which two Verses of the Text, as upon two pillars, I build this practical Proposition,  
That the short and transitory pleasures which the strange woman affords us, are accompanied with the sharpest and most permanent evils.  
And that, First, Because she'll wound and slain our reputation. How full is the adulterer of fears and jealousies, scorching desires, and impatient waitings, tedious demurs, sufferance of indignities, and amazements of discoveries, and his uncleanness is ever attended by shame which is its eldest daughter; for let us consider how infamous it has ever been, to be noted for a common Pathic or a lustful Amoretto, how opprobriously Adulterers have been used by most Nations. The Law of the Egyptians was to cut off the Nose of an Adulterer; the Locrians put out the Adulterers Eyes; and (the more notoriously to intimate his effeminacy) others clothed him with wool; and Solon's Law was this, If any man take an Adulterer in the fact, he may use him how he pleases: And in the Twelve Tables, 
m Moechum in adulterio depreh●nsum impunè neca▪ to.  If you take a man in the act of Adultery, you may kill him without danger of punishment; Impunity was entailed upon the murder of him. You may observe, that this sin of Adultery is in Scripture called a sin of darkness; intimating to us, how the Adulterer, ashamed of the light, sneaks up and down in obscure recesses, and is only active and vigilant when others are quiet and taking their repose. Other sinners iniquities are in Scripture numbered by the hairs of the head; but we cannot number the Adulterers so, because as his sins increase his hairs do fall; the Spring of his sins is his hairs Fall o'th' leaf. The second account upon which the Adulterer will conclude, That the transitory pleasures which the strange woman affords us are accompanied with the sharpest evils, is,  
2. Because he'll find she will impair the health of his body; for though her Lips drop as an Honeycomb, and she distil the Quintessence of Rhetoric in every expression; though she does amorously caress and embrace him, yet 'tis but as the encircling Ivy does the Oak, to make him rot, whither, and decay. Though he may think himself in Heaven, and imagine her curled Arms about him to be his Celestial Zodiac, yet he'll (at length) find them but as chains and fetters to enslave and captivate him to her insatiable Lust; the gratifications whereof whilst he endeavours to show her, he must undergo as many gripes in his guilty Conscience, as Aches in his impure and vicious Body. She, it may be, will foment and cherish the flames of his Lust with these pleasing Blasts, by telling him that the Virgin Spring does not appear less chaste because many thirsts are there quenched; and that those Waters stink soon that continue long in one place, but remain sweet and wholesome whilst they leave one bank and kiss another. But let us (like a prudent Ulysses) stop our ears to the fatal voice of this dangerous Siren, lest, while we sail in the Ocean of this World, we suffer shipwreck of Grace and a good Conscience: Don't let us stand to dispute the case, and parley with her, but rather fly from her, and avoid her company: For, we must be extremely cold, not to be warmed by so fair a fire, and very strong, to make defence against so charming an Enemy. Nor can we touch Pitch with our hands, but a foul impress will be received from it: One rotten kernel of the pomegranate infects the fellows; and St. Paul made that Verse Canonical, Evil communication corrupts good manners. And it is noted of Joseph, that as soon as his Mistress had laid her impure hands upon his garment, he leaves it behind him, that he might be sure to avoid the danger of her contagious touch. And we shall assuredly find, that she who but now compared herself to a pleasant Spring, will at last serve us with the bitter Waters of Marah. For I appeal to the common Adulterer, Whether he be not a walking Hospital and Pest-house of Diseases? Whether he is not always possessed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Devil that first tempts him to all Uncleanness, and afterwards terrifies and exanimates him with the greatest horror imaginable? and whether the violent and fervent heat of his lustful appetite be not as unquenchable as Hell-flames? Can we have Lynceus his eyes, and look through the decayed walls of his Body, what rottenness should we discover in his exhausted Bones? how would the whole Fabric of his Body appear invalid and unnerved, and represent itself to us as the Emblem of a Sack of dry Bones, whose every part, were it anatomised and opened, it would corrupt and infect the Air, and store the World with as many Diseases as the opening of Pandora's Box: insomuch that he who shall be besotted with so Lethargic a stupidity as to harbour and caress this strange woman, He (like the Hyrcanians) may be said to keep a Dog to devour himself, or (like the mad Romans in Arrian) court the Fever of his own Lust, that will soon consume him, and render him as meager and pellucid as the merest Skeleton; causing withal a no less decay in his Estate then in his Body; and this I conceive induced Solomon to say, 
n Prov 6. 26.  That by means of a whorish woman a man is brought to a piece of bread, and the adulteress will hunt for the precious life. But if this be not sufficient to deter the Adulterer from this Prostitutes company, I'll advance a step higher, and press him with a third Argument, to prove, That those transitory pleasures the strange Woman affords us are accompanied with the sharpest and most permanent evils: and that  
3. Because by her means an irreparable and irrecoverable damage will accrue to his immortal Soul. And in this St. Paul shall be my Precedent, who 
o 1 Cor. 6. 9  bids us not be deceived, assuring us, That neither fornicators, nor adulterers, nor effeminate persons, shall enter into the Kingdom of God. 
p Rouse in Archaeolog. Attic.  It was not permitted to a Dog to enter into the Acropolis, because of his excessive heat in Venery; and so neither will it be permitted to those that (like the Dog) indulge themselves in the excessive heat of Venery, to enter into Heaven, which may for its height be called an Acropolis, which (being interpreted) is, a City built upon a Hill. Let us consider how impossible it is that our Prayers and Oblations should be acceptable to God, when they are offered with impure hands, reeking in lust: How can we expect to look God in the face (whose eyes are purer than to behold iniquity) with our impure eyes? How can we hope to be Eagle-eyed enough to look up to God, whose eyes are ten thousand times brighter than the Sun, when we have so weakened our eyes by the Works of Darkness, that (like Night-birds) we dread to behold the Light? How should Chamberings and Wantonness hope to get room in Heaven, whence all kind of Marriage is excluded? When the two opposite Poles of the World meet together, and two Contradictions at the same time prove true, then, and not till then, will I believe that the Fornicator and Heaven can kiss each other. How can we call God Father, who utterly renounces those spurious offsprings of our sinful lusts, which have not their Original, nor derive their Pedigree from God, but the World and our depraved Natures? Which S. John 
q 1 Joh. 2. 16.  intimates to us; who making an Inventory of the Goods, or rather of the Evils of this World, besides the Lust of the Eye, and the Pride of Life, he tells us, that the Lust of the Flesh is not of God, but of the World.  
It remains now that I should prescribe you some few Recipes and Antidotes; which if you'll make use of, I'll warrant to cure you of the Fever of Lust, into which the Strange Woman will endeavour to cast you: And my first is this.  
First then, Let every one make a Covenant with his eyes, never to look upon any object with a lustful and impure inclination. Job 31. 1. I have made a Covenant with my eyes, why then should I look upon a maid? Shut your Eyes, those Windows of your Soul, through which you receive the Species from all sinful Objects; for, through those windows a little sin (like a little Boy) may creep in, and open the Door of your Heart to the rest. An eminent Historian of our own Nation tells us, That whilst the Earl of Salisbury was at the Battle of Orleans, opening a little window of the Castle, where he was to view the Enemy, a little Lad killed him with a Cannon planted and discharged against the Windows. So, it may be, whilst thou openest thy Souls windows, thy Eyes, to look upon a beautiful Object, a small Lust may chance to shoot thee with a temptation, and leave thee dead in sin for ever. Scipio and Alexander both of them are reported to have taken fair Captives: Scipio would not suffer his to come into his sight, lest he himself might be captivated by their beauty; but Alexander gave his Captives admittance into his presence: And though Alexander's was the greater continency, yet Scipio took the wisest course; for, 
r Periculosum est illud per quod quis aliquando captus sit videre; propè se consequuntur proponi formam & exponi pudicitiam. Senec.  'Tis dangerous to look upon that by which we may at length be ensnared; the exposing of Beauty to be seen, and the loss of Modesty and Chastity follow one another. Let us therefore attend to our blessed Saviour's words, who tells us, 
* Matth. 5. 28.  That whosoever looks upon a woman with an intention to lust after her, hath committed adultery with her already in his heart. When we come into the presence of moving Beauties, we must do as men usually do when the Summer Sun grows potent and vehement; though we admire their Beauty's greatness, yet we must shun its heat; each place can afford us a shadow to hid us from it. The Poets tell us, that when some young men had beheld the three equal beautyed Gorgones, they were thereby deprived and divested of their human shape, and metamorphosed into stones: So, if we be not cautious how we too lasciviously gaze upon powerful Beauties, who knows how soon we may be so callous and obdurate, and our hearts be rendered so stony, that without the least regret or remorse we may first fall into the profound Abyss of Adultery, and thence to that bottomless one of Hell. We must not do by a beautiful Object as by the Crocodile, but quite contrary; for we must be sure not to look first upon it, and then we shall remain secure from its kill glances: for, he who is still looking, and always gazing, acts like him who drinks Wine in the very height of a Fever. But if still men will look upon fair Objects, let the same use be made of them which the wiser sort of Catholics do of Pictures; let their beautiful features serve to raise our Devotion to God, and make us admire his curious workmanship. And since Women are of late grown so proud and licentious as to expose and prostitute themselves to the eyes of men in unseemly and immodest gestures, and they only show themselves true Britain's in this, that, like the ancient Britain's, they delight to paint their bodies, and (like the Rainbow) display their transient and fading colours; let us, when we see such as these, call to mind these Considerations to allay those inordinacies which may otherwise arise in our thoughts from the contemplation of so vicious objects. Let us consider, That they are but vain Dames, to bestow such curious cost on so woeful and sordid a piece of dirt, which (it may be) would otherwise resemble the clay Prometheus used before it was informed and animated; That 'tis their folly to gild a clay Wall, and enamel a Bubble, when they can give no other than a Woman's Reason for it. Let us consider, That Women have no beauty but what we are pleased to give them; and that if we call them fair, 'tis but in the way of Poetry or Compliment: And that these dim Cynthia's would be very obscure, if they borrowed not that light they have from the Sun of men's favour. Or suppose we are so candid and ingenuous as to grant them beautiful, yet we may see by experience, that their Beauty is like a sweet and much coveted Banquet, which is no sooner tasted but its delicious Luxury is swallowed up by Oblivion. Let us think with ourselves, That there's no conformation of lineaments, no composition of features, no symmetry of parts so exactly combined and compacted in one person, but a critical eye may discover some imperfection: fairest Cynthia is not without her spots, nor beautiful Venus without her moles.  
2. If you would be cured of the Fever of Lust, into which the Strange Woman will endeavour to cast you, use a moderate, slender and ascetic Diet: Be content with that with which Nature herself will be contented, and then 
s Natura p●ucis contenta. Sen.  a little will suffice you; and if you do this, 
t Nunquam aliud natura aliad sapientia dicit. Hor.  you will act according to the Rules of Discretion and Prudence. Use Fasting and severe Abstinence, which are the proper Abscissions of the instruments and temptations of lust. And to this is reducible a restraint from all morose delectation, and loser banqueting: You must not desire to be fed at Vitellius his board; you must not desire Nero's effeminate baths, nor Tiberius his naked Pictures to incite your lust; you must not hunt all grounds, draw all seas, search every brook and bush, or dispeople the four Elements to please your wanton lusts, and try experiments upon your judicious palates; but as you must abstain from 
u Vt s●mper abstineas ab illicitis aliquando etiam a licitis. Sen.  things unlawful, so also from lawful too: You must not only take care you transcend not the Bounds of Temperance and Moderation, but you must sometimes abridge yourselves of your necessary repast; assuring yourselves, That the more 
x Quanto quisque sibi plura neg averit a diis plura feret. Horat.  you deny yourselves, the more you shall receive from God. 'Tis storied of Richard Nevil Earl of Warwick, (styled also Make-King,) that in the great Battle at Ferrybrigg between Henry the Sixth and Edward the Fourth, when he perceived his side almost worsted by Henry the Sixth, he slew his Horse with his own Sword, and then uttered these Heroic expressions, Let all that will fight stay with me; and then (according to the Ceremony of those times) kissing the Cross upon his Sword, he fought with singular courage and prowess: So in the conflict between our Lusts and us, let us kill and mortify our Bodies, which (in the language of Socrates) are our Soul's Horses, and then excite every Faculty of our Souls with these words, Let all that will fight stay with me; and when we have done thus, let us kiss and take up our Cross, and fight stoutly under Christ the Captain of our Salvation against our Lusts; it being impossible to keep the Spirit pure, whilst 'tis overburdened with too much Flesh, and exposed to all entertainments of Enemies by fomentations and pamper; remembering the divine counsel of the 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl.  Philosopher, That we must not take care for the Body simply as the Body, but as subservient to the Soul. And that you may be the better induced to do this, remember (as the forecited Author 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  has well said, That your Soul is yourself, but your Body yours; for 'tis the Soul which uses, but that which is used by it is the Body: And by this separation of the Soul from the Body, you will preserve your nature from confusion, nor think that things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are without concern you, nor contend for those as for yourself, and so consequently avoid too much care of your body; not resembling those, that, so that Sumpter-horse the Body be hung with gaudy Trappings, and pampered, care not with what rags they cloth the Soul. We may also consider that these high pamper and feasting ourselves have no real pleasure in them; and this I am sure was the Orator's judgement, when he said, 
a Nolim mihi fingere asotos, qui in mensam vomant, & qui de conviviis auferantur, crudi● se postridiè rursús ingurgitent, qui solemn (ut ajunt) n●● Occidentem unquam viderint nec Orient●m, qui consumptis patrimoniis egent, nemo nostrum istius generis asotas jucundè putat vivere. Tull. de Finibus Bonor. & Malor.  I would not fancy or imagine with myself as if luxurious gluttons lived pleasantly, and such who vomit upon the table again what but now they took off, and with their crude stomaches, carried from Feasts, the next day ingurgitate themselves into them again; who, by reason of their laziness and surfeiting, see the Sun neither rise nor set, and are in indigency of those Estates which they have profusely expended: none of us (saith he) ever thought such gluttons as these live a pleasant life. And the same Author tells us, 
b In tenuissimo ego victu, i. e. escis contemptissimis & potionibus non minorem voluptatem percipi arbitror quam rebus exquisitissimis ad epulandu●. Tull. ibid.  That there is no less pleasure to be taken in a slender and spare diet, then in the most exquisite dainties; there being no less delight in the Persian Nasturtium, then in the richly furnished Syracusan Tables, so much cried down and discommended by Plato. Put this shall suffice for the second Recipe: and my third is this.  
3. Secure your Heart so well that no ill thought creeps into it, and proves an incentive to lust; let not the smallest ventricle of your heart conceive an evil thought, lest at last it bring forth sin. One little Fly will taint and corrupt a great quantity of flesh; and so one little thought hover about thy heart (like a little Fly) will quickly taint it. Be sure therefore (like the Emperor Domitian 
c Sueton. in vit Domitian.  always to be catching and killing these Flies. Consider, that if you indulge yourselves in wicked thoughts and lustings, there wants nothing to the consummation of the act but some convenient circumstances, which because they are not then attainable, the act is for a time impeded, but the malice nothing abated: For 
d Lex non concupiscendi, origines d●lictorum, i. e. concupiscentias & voluntates non minùs quàm facta cond●mnat. Tertull. de Pudicit.  the Law of Not coveting no less forbids sinful desires and concupiscences then sinful actions; for no man desires of lusts after any thing but what pleases him: But every complacency or delight in an unlawful matter, although short and transient, nay, although at last repulsed and cohibited from breaking out into an external act, hath contracted by that very motion the blemish and spot of an internal sin. And hence S. Augustin, following the Doctrine of S. Paul, affirms, 
e Peccatum est, quia illi inest inobedientia contrà dominatum mentis. Aug. lib. 5. c. 3. contrà Julian.  That the concupiscence of the flesh is sin in a good man, Because he has in him a disobedience and reluctancy against the government of the rational faculty. Again, He sins that inwardly lusteth or desires, although he follow not those desires by a consequent act, Because such motions are not pure passions, but involve negations of due acts which ought to have been in lieu thereof: A man may be incestuous 
* Incesta est sin● stupro anima quae stup●um quae▪ rit. Sen.  that never bodily commits the act; and from these impure fires, which men kindle and cherish within them, they are usually in love with their deformed lusts, as Alcaeus was with the warts 
f Naevus in vul●u delectat Alcaeum, erat deformitas, at illi placebat. Cic.  in his Boys face, though they are deformed marks. When Brutus and Cassius assaulted Caesar with a design and resolution to murder him, we read▪ that as soon as he saw Brutus he cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And art thou here my Son, my Darling? and opened his breast to him. So when any Lust comes to assault us with a design to make us dead in sin, we court and caress it in Caesar's words, Art thou here, my Darling? and open our hearts and breasts unto it; whereas we should always be prepared with preservatories against it.  
4. Let your discourse be always chaste and pure: Decline with great care all undecent obscenity in your language, chastening and confining your tongue, and restraining it with Grace; for, as St. James tells us, Jam. 3. 2. If any man offend not in word (tongue) the same is a perfect man, and able also to bridle the whole body. Either be silent, or speak those things which are better than silence, is a good Rule here. Every bad tree is known by its bad fruit, and an unclean man may be traced by his unclean discourse; it being a shrewd symptom the Will is depraved, when our Discourse is unchaste and obscence. And in this 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl.  Hierocles concurs with me; The Will of man (saith he) adhering long neither to Virtue nor Vice, utters forth expressions inclining to both, as resembling the contrary affections in it. This advice therefore of Tyrius Maximus is very sovereign; 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tire Max●m.  I require such a pleasure in words which Virtue may not disdain to make her Waiting-woman and attend upon her. St. James calls the Tongue a fire, Jam. 3. 6. And the Schoolmen call the Lusts of the Flesh (Foams) Tinder. Let us therefore be careful that the Fire of our Tongue light not upon this Tinder, and kindle it. Modesty and a becoming Blush is the Fence of all Virtue; and when this is broken down by obscene talk, the Banks will over flow with impure Streams. A Rose, when it hath lost its blush, and gins to look pale, by those symptoms you may conclude that 'tis a dying. It hath ever been accounted a true Rule, Qualis Vir, talis Oratio. We know the Bird by the Tune, the Beagle by his Mouth, and a Man by his Words. We cannot expect that he that hath lost his voice with his Chastity should sing Praises to God so melodiously as another that is chaste, virtuous, and continent. A stinking breath is not a more sure symptom of putrid Lungs, than an obscene Tongue of an unclean Heart. 'Twere better that this Clapper stood still, except it could give a purer sound; it were better this Clock never struck, except it were for other ends then to awaken our Lusts, and put them in motion. And I look upon obscene discourse but as an impure Breath coming out of the mouth, which is fit for nothing but to make an Exhalation or Ignis fatuus, which (if we follow it) will lead us into Bogs and precipices of Uncleanness; but if we fall down, and prostrate ourselves before God in Prayer, it will quickly be dissolved: Wherefore,  
5. Let us use frequent and earnest Prayers to God, to give us the assistance of his holy Spirit; for this Devil of Lust sometimes cannot be cast out but by Prayer. When the Romans were in great distress, & surprised with a sudden assault of their Enemies, they ran to the Temple to get Arms, which were laid there against an extraordinary occasion: So, if we shall be at any time assaulted by our Lusts, let us have recourse to the Temple of God, and take up the Arms of the Church, which are Prayers and Tears. We must not (as Nero did at the burning of Rome) sing Paeans and rejoice, when our Bodies (those Temples of the Holy Ghost) are burning with the flames of Lust. Numa Pompilius, when news was brought him that his Enemies were ready to surprise him, put off the Messenger with this ready memorable speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am offering a sacrifice to God: So, when we have any news of being surprised by our Lusts, we may return the same answer; 'Tis enough if we are at our Prayers, which will secure and guard us from them. Plutarch reports of a Boy, who though he was burnt with a coal that fell from the Altar, yet continued his oblation of Sacrifice without intermission: So let us (though we are sometimes burned with the fire of Lust) be so fervent in our Prayers to God, that the fervency of them may exceed and draw away the heat of our Lusts, as a great Fire does the heat which was caused by a less.  
6. Avoid Idleness, and be sure always to be well employed. I may give an idle man that character one 
i Simul ac se remiserat, nec causa suberat quare laborem ferret luxuriosus, dissolutus, libidinosus, ac intemperans reperiebatur.  gives of Themistocles when out of employment, That he will be luxurious, dissolute, lustful, and intemperate. Man's heart is a Mill ever grinding some grist or other; and I may add, If there be no grain for it to work upon, it sets itself on fire with lust. Let us consider, that whilst we are idle, and not employed, we can expect no assistance from God, if we should be assaulted by Lust: according to that of the Historian, 
k Ubi socordiae atque ignaviae te dederis, nequicquam Deos implores, irati atque in festi sunt. Sallust.  When we once give ourselves over to idleness, we shall in vain implore the aid and assistance of God, for than he is angry and offended at us. No, no, let us rather be in continual action and employment, and be diligently conversant in our several lawful vocations: For (as the same Author tells us) 
l Non votis neque supplicationibus muliebribus auxilia Deorum parantur, vigiland●, agendo, bene consulendo, prosperè omnia cedent. Sal. de Bel. Lat.  We cannot by a few weak Prayers only and faint Supplications obtain aid and assistance from God; but by watching, and being in continual action and consultation, all things will succeed prosperously unto us. It was a saying of Appius Clodius, 
m Negotium meliùs populo Romano qu●m otium committi quòd imperia praepotentia agitatione rerum ad virtutem capessendam excitarentur. Flor. l●b 3.  That it were better for the Romans to be busied and employed, then remiss and idle; Because great Empires by agitation and motion are excited to Virtue. And it was another's complaint, 
n Res disciplinae inimicissima otium mil●tes corrupit. Pater● lib. 2.  That Idleness (that great enemy to Discipline) corrupted and spoiled the Roman Soldiers. And so may we complain, that Idleness hinders us in our Spiritual Warfare against our Lusts. Whilst Atalanta was employed in hunting with Diana, she kept her Virginity pure and immaculate; but when she fell into Idleness, she indulged herself in the gratification of her insatiable Lusts: So, whilst our Souls are employed in hunting after knowledge, and other things which are commendable and praiseworthy, they may preserve themselves from Lust and Uncleanness. It was a saying of a Latin Poet, 
o Otia si tollas periere Cupidinis arcus. Ovid. de Remed. Amor.  Take away Idleness, and you break Cupid's Bow: And I may say, with more than Poetical Authority, Take away Idleness, and you break the Devil's Bow: for Idleness is the Bow out of which the Devil shoots the fiery Darts of his Temptations at us. And if, after all these Means used, you cannot contain yourselves within the bounds of Chastity, than  
7. Enter the sacred Bonds of Matrimony: 'Tis far better thou shouldest marry then burn. Take St. Paul's counsel, who, 
p 1 Cor. 7. 2.  to avoid fornication, bids every man have his own Wife, and every woman have her own Husband. And though I cannot but esteem a single life and holy Caelibate (which was consecrated by the holy Jesus in his proper person) to be an excellent Virtue; yet since every one hath not that gift of continence which our Saviour had, and God hath instituted Matrimony as an Ordinance, and the holy Jesus hallowed it and made it honourable with the expense of the first Miracle (we read) he ever performed on Earth, and made it more sublimate by making it a Representation of the Union betwixt Him and his Spouse the Church; it is a thing highly commendable in itself, and to be made use of as a great Preservative against inordinacies in our Affections and unruly Passions: And a Learned Author puts it in the Catalogue of such Arts 
q Sine quibus vita commodè duci nequit. Grot. de Jur. Bel. & Pac.  without which a man cannot live well and happily; and says, That although to live a single life is not totally repugnant to Humane Nature, yet it is repugnant to the Nature of most Men; Because a single life and caelibate are only fitted for the most excellent Minds, and such as are refined from the dross of impure concupiscence. And another Author brings in Romulus speaking to his neighbouring Nations, 
r Ne graventur homines cum hominibus genus & sanguinem miscere. L●v Decad. lib. 1.  That they would not grudge to mix themselves together in a joint Alliance and Consanguinity. And though the Roman State seemed to countenance a single life, because they afforded Dignities to certain Vestal Virgins, yet the number of those Vestals was but small; and then the Dignities and Privileges which they had were no other but that they were made equal in State to married Wives; they were preferred before all that lived unmarried, but not before married persons.  
But whilst I am speaking of this Order of Vestal Nuns, I cannot but endeavour to excite in you an abhorrency of those destructive Nunneries into which the Papists cast their Virgins in their infancy, and before they come to maturity of years, or are (which they can never be) able to judge of the strength of their own continency. Into what Stews have these Nunneries been frequently converted, by reason of restraining those from the sacred Ligament of Marriage who have not so absolute a command over themselves as to abstain from unlawful carnality? How is that sacred Fire, which among the Romans of old was preserved by their Vestal Virgins, by these changed into Flames of Lust, which all their Holy-Water will never allay or extinguish? Oh! that these sottish abusers of the Holy Ordinance of God called Marriage would but call to mind how the blessed and immaculate Virgin (our Saviour's Mother) was betrothed to Joseph, lest honourable Marriage might be disreputed, and seem inglorious, by a positive rejection from any participation of that transcendent honour! I could hearty wish that these our Romanists would but imitate the brave example of the old Romans, who thought none eligible to be Jupiter's Priests but such as were Married; and (as Tacitus and Suetonius tell us) set a Fine upon their heads who refused to be united in the holy Bonds of Matrimony. It was out of respect to this, that the Emperor Augustus sent for Germanicus his Children, and hugging and caressing them in his Royal breast, signified by his countenance, and other signs of his hand, that others ought to imitate Germanicus in marrying with joy and alacrity.  
And thus you see I have asserted and maintained the laudable Privilege and Ordination of Marriage; and now cannot but be convinced that you think, in this my last Recipe of Marriage I have prescribed you pleasanter Physic than in any of the former: If therefore you cannot obtain a cure from them, you may from this joined to them. Suetonius tells us, that Galba selected a Jewel to beautify and adorn the Goddess Fortune; which (on the sudden) as if it deserved a more sacred Deity, he dedicated to Venus. But I hope, that we, after we have selected those Pearls of price our Souls for God's service, shall not dedicate them to Venus and our sensual appetites, for we are most certainly informed by the Text, That the end thereof is bitter as wormwood, and sharp as a twoedged sword.  
FINIS.