that was blinde lame sicke or blemished reâ—use 〈…〉 for no purpose Naturecas corrupteâ—â— it is doth abhorre sutche iniquitie and 〈…〉 in corporall matters 〈…〉 men and men And why shoulde wee not 〈…〉 belonging and 〈…〉 seeinge the Nea 〈…〉 and estimation doth 〈…〉 excell â—urmount and surpasse the earthly and corruptible bodye then pure Golde dooth 〈…〉 the 〈…〉 yea more then Heauen 〈…〉 〈◊〉 finally 〈…〉 willyngly and of set purposâ— serue 〈◊〉 to serue the Diuell whereby he ruleth and reigâ—eth in them And therfore waigh and ponder well how 〈◊〉 wittâ—esâ—◠〈◊〉 madde and bed 〈◊〉 a châ—yse it is at 〈◊〉 time or in any age in anyg place or for 〈◊〉 cause to chuse and delight rather to 〈◊〉 the Diuell then to 〈◊〉 God The grounde therefore dooth greane to bee disburthened and vnleded of sutche â—lthye slaues and vile villaines that thus goe about to corrupte youth to make Nouices for the Diuels Colledge Abbey or Societie Sutche rotten Rootes and vnproâ—itable burthens of the earth d ee much more deserue to bée hanged at Tyborne then those that rob and â—ut mans throates by the â—igh way side for such take away â—â—t mâ—ney that might soone bee restored sundry wayes but these priâ—ie filthy theeues robbe silly soules poore weake Girles of such a Ie well and treasure that if all the wise men of the world would laye their heades to 〈◊〉 it if all the 〈◊〉 and princely power of the 〈…〉 regeather to restore it if all the ritche of the world would giuâ— all their rytches and treasures to buy it againe yet it would bee to no purpose It ranâ—ner be restored it is a losse vnrecouerable Moreouer they by the high way 〈◊〉 cut but the 〈◊〉 of meus bodies These to 〈◊〉 filthy â—inking 〈◊〉 buâ—chers cut the throate of the soule too and bring both body and soule to eternall destruction vnieâ— Goâ— wâ—orke at wonderful worke in their coÌ„uersion And therfore these Theeues these cutthroats these butchers these 〈…〉 these corruptious these ragges shreâ—â—rs 〈…〉 that are the dregges and peyson the venim and 〈◊〉 on of the world ought to bee of any godly barte and in 〈◊〉 most hated detested and abhorred as inferual infections firebrandes of Sathan helhoundes and Dinâ—ls 〈◊〉 And here the English Prouerbe taketh place One scaâ—bed sheepe is ynough to infect a whole flocke One bauing the spirituall botche and plague of 〈…〉 and filthy pleasure running an him is able to infect an whole Cittie If wee had spirituall eyes to see the spirituall Leprosies and other â—ugly and lothely diseases and infections of the soule that are this way taken through keeping of godlesse company 〈◊〉 would more esâ—â—ue shun and auoyde the companies of fleshly and worldly minded persons for the preseruation continuance of the health and beautie of the immortall soule then wee now d ee the contagion of such as are infected of the plague leprosle or Frenche pockes or any other contagious and lothsome disease for the preseruation continuance of the health and beautie of the corruptible bodys that shortly wé◠know not how soone wil wée or 〈◊〉 we must be wormes meate and subiects to such corruption as the eye can not without horror sustaine to beholde And yet so corrupt and preposterous is our indgement and vnderstanding So the body be in health and in good plight and lykinge in prosperitie merry lustie and in â—â—lytie wee care not what becomes of the soule no though it bes infected with all kinde of spirituall leproâ—â—e botch pockes and plagues yea rot and stinke in all kinde of corruption and lothelynes before God his heauenly Aungels and Sainctes to the eternall death of the same except God in mercy mightely raise it vp againe from his spirituall death to life â—â—es ought also to 〈◊〉 out folues from this â—illainous vice by others examples who 〈◊〉 haue knowen to haue beene 〈◊〉 â—y it either through pouertie or some lothely disease therby taken or by some other notable plague of God therby â—en vpon them selues Wherof if wee marke wée shall heare and see baâ—â—ye examples and the same notable and lamentable On the other side wee should animate and encour age our selues to continencie Virginitie and Chastitie by the examples of so many Godly and vertuous younge men and women and comparinge circumstaunce with circumstance twite exprobrate and vpbrayds our selues of slothfulnesse cowardice and dastardlinesse expostulatinge thus with our selues Why can not wee line as vertuoufly continently and chastely as sutch younge men and such younge women of sutch beauty of sutch flourishinge age of sutch wealth prosperitie and tender bringing vp And finallys perswade and resolue our selues that if wee loue vertue as ardently as they doo and hate vice as deadly wee shall by Gods grace be able to liue as godly and vertuously as they be they neuer so rare excellent or in apparance peerelesse Let ve further remember how honest how amiable delectable pleasaunts and flourishings a thinge is the thastitie and puritie of body and minde This maketh vs very familiar to the good chaste and temperate Augels and most apte for the working of the holy Ghoste For from no vice doth this holy spirite the louer of chastitie and puritie so farre flee as from shamelesnesse and leachery Neyther dooth hee so delight and quietly rest in anyes mindes as in the mindes and soules of virgins and chast persons And finally let vs not forget that it is the thiefe â—urty of Christians and almost the onely thing that Christe requireth of them to refrayne their mindes from the dire and deadly allurementes of fleshly pleasure to set their mindes wholy vpon the cheefest good and most surpassing beauty which is God him self most good amiable â—eantifull and glorious in finitly abaue all creatures without any comparison respect or colletion For what coÌ„parisoâ— is there betwéene goodnesse and naughtinesse amtablenesse and vilenesse beâ—utifulnesse and lothelinesse Glorye and ignaminie all thinge and nothing â—â—itis and vanitie felicitie and misery betweene the Patter and his pottes the Creator and his creatures and so foorth The remembraunce of the last thinges and godly Meditations concerning beauty THE seuenth and last way 〈◊〉 A perperu 〈◊〉 minding of the last â—inges and a â—dly specuâ—on and â—templaâ—on of bevvti and meane to suppresse and keepe vnder the lust and concupiscence of the bodye is to haue alwayes in our mindes and remembraunces the last thinges or as some call it the ende which are in number foure that is .1 Death .2 The generall and particular indgement .3 The rewarde of the godly and .4 The punishment of the wicked To haue alwayes in minde and remembrance that in what state soeuer wee dye in the same wee shall continue for euermore without ende bee it in the state of damnation or saluation in Gode fauour or wrath benediction or malediction To remember that it standeth 〈◊〉 know therfore seeing wée haue no certaintie of our lyfe no not an howre for the
woman that ioyneth her selfe with a vâ—â—let 〈◊〉 * Christe and his churche are one misticâ—ll body and therfore they thâ—â— plucke any memâ—re of the church that is any christian frâ— christ which is done by whoredâ— c. plucke a sunâ— Christ or dismember him as much 〈◊〉 them 〈◊〉 dismember and plucke a sâ—â—der Chrisâ—e as much as in them lyeth For it is impossible to draw Christ to bee partaker and haue communion with such pâ—llution â—â—lthinesse who is not onely pure and holy but purenes and holynes it selfe And because it is an abhominable thing so to doo the Apostle vseth that word that is onely vsed in matters of great absurditie saying as it were God forbid that the thought of any such abhomination should euer enter into the the hartes of any Christian Here ought we christians to marke well that our spirituall vnitis that wee haue with Christ is not onely of soule but pertayneth also to our body so that we are flesh of his flesh and bones of his bones as wee reade in the sayds chapter otherwise the hope of our resurrection would hée but weake vnles our conâ—â—nction with christ were such that is full whole and perfect Our coninnction with Christe and Christ with vs is far straighter and nearer their is the coniunction of man and wife togeather And therfore wee must make more accompt of it then of the other that wee may kepe it with very great â—elitie and chastitie For if they that are ioyned togeather in marriage ought nor to â—oyne them selues with whâ—â—es and harlots much greater vnlawfulnesse is this in christians to rente the communion and coniunction with Christe that are not onely one fleshe with Christ but also one spirite And where the Apostle sayeth in the place aforesayd that bee that cleaneth to an whoore is made one body with her and for confirmation therof bringeth this sentence out of Genesis For they shall bee both one â—â—â—she Which Sentence God pronounced onely of Marriage you must note that whooredouie is the corruption marringe or destruction of Gods institution Marriage 〈◊〉 and therfore that which may bee spoken of marriage may in some respecte bee applyed therto The Harlot and his whoore are coupled togeather and so are married persons that marry accordinge to Gods woorde But here is the disserâ—uce the harlot and his whoore haue a polluted and unpure communion wheras the other is pure and sanctified by Gods woorde The vnitie of whores and whoremâ—ngers is in Gods wrath displeasure and turse But of the other in his favour and blessing The copulation of the one accursed but of the other blessed if they be ioyned togeather in the loue and feare of the Lorde according to his worde in deede and sinceritie without hipocrisie carnall lust or worldly respect The remembrance of this should neuer goe out of the mindes of vs Christians which if wee could alwaies héepe in minde and not suffer the internall Puttocke the Diuel to picke the séede of Gods word out of our harts it would make vs alwaies carefull and studique to possesse our bodies in hotinesse and honour and not to pollute and defile them with whooredome and filthinesse which wée hope shall raigne with our head Christe and all his glorious Angels and Sainctes in Heauen eternally What greater iniury spite or contumely then this ran wee doo to our bodyes The prophanation and vnhalowinge of the temple of the holy ghost and making it a dongeon of dâ—ucls that were made to liue and raigne with Christe in blisse vnspeakeable world without ende THe seconde horrible euill or mistheese that whoeredome and vucleanenesse bringeth to Christians is the prophanation and vnhalowinge of the Temple of the holy Ghost which is their bodies and the conuerting and turninge of the same into a Dongeon of Diuels for so sayth the Apostle in the place aboue recited The bodye of a Christian man or woman is the Temple of the holy Ghost which they haue in them from God Now how horrible a thing both these crimes bee First 1. The dissolâ—ing of our Commâ—nion with Christe and the grow ing in communion with the diuel and all the dampâ—ed 2. The prophanation of gods temple and makinge iâ— the diuels takes of the meâ—thers of Christe to make the members of an hoore or harlot and to bee made one body with them yea to dissolue the Communion that wee haue with Christe with his holy Angels with all Sainctes and with the whole number of such as shal be saued and to grow in communion and fellowship with the Diuell with filthy spirites with the malignaut Church the congregation of the wicked and with the whole rable of the dampned And moreouer to prophane and pollute not a materiall Church builte of deade stones but the true spirtuall and liuely Temple wherin the holy Ghoste dwelleth to turne it as it were to a Iakes for Sathan and filthy spirites to lay their filthinesse in Now horrible and detestable I say these 〈◊〉 cursed crimes yea and those that ensue also bee 3 The plucking of 〈◊〉 out of the rule gouernemet of christe our â—emer that bought vs with his hart blâ—d to serue him in holinesse righâ—â—ousnes before him all the dayes of out liâ—eâ—and the sâ—â—ring of â—s vnder the rule and guidyng of â—athaÌ„ to 〈◊〉 him in filthinâ—sse abomination which is to sinne against the bloud of our redemption * our spirituall â—â—cruieâ— who and what they be 1. Flesh what 2. world what it is a Christian hart can easely conceaue The sinninge agaynst the blood of our redmption THe thirde euil and mischeese that whoredome and vncleanâ—nesse bringeth vnto Christians is that thereby they sinne against the blood of their redemption and against the righte interest and title of their redéemer You are bought sayeth the Apostle with a great price and you are not your owne gloriâ—â—e therfore God in your bodyes and soules which are Gods And in the Himâ—s that you say commonly at Seruice is plainely declared vnto vs why and to what ende and purpose wée are redeemed which is that wee beeing * deliâ—ered out of the handes of our spirituall enemies sinne the worlde the flesh and the Diuel that is from our owne 1 corrupt desires and filthy concupiscence or lust contrary to Gods will and worde And from the 2 contagion and infection of the wicked or from followinge their wicked examples of life and from all the 3 snares temptatiâ—s suggestionâ— and inward motions 3. Diuel whâ—â— that the Diuell shall from time to time put in our mindes cogitacions and thoughtes that wee I say beeings deliuered from these enemies of our soule might serue him without feare in holinesse and righteousnesse beefore him all the dayes of our life Therfore they that bee Whoorâ—s and whooremaisters Harlots or Adulterers that giue them selues to whooredome adultery and such filthinesse doo take away them selues wholy both body and soule out of the handes and
for a taste Likewise of the Creede or forme of christian Fayth No Whore nor Whoremonger can or doth rightly beeleeue any one article thereof For how can sutche looke for any good at Gods hande whose wrathe anger cursse and malediction 〈◊〉 in the Father Not in the Soâ— hangeth ouer their heads In the Father they cannot beeleeue for the cause aboue sayed In the Sonne if they did beeleeue they would as Christe testifieth follow his doctrine whiche is to repeut and beeleeue the Gospell neither of the which will they doo In Iesus they beléeue not Not in Iesus for hee is a Sauâ—ur of his people from their sinnes Mat. 1. But whoores and whoremongers haue such a deadly delight in their sinne that is so pleasaunt to the flesh that they will not bee saued from it they make more accompt of it then they doo of their owne saluation and redemption by Iesus the Sauiour In Christe nothing at al In Christ they beleeue not for all that truely beleeue in christe are by faith made partakers of his triple or threefolde Office 1 prophets They are made prophets to know what is Gods will and to studie to doo the same 2. preâ—stes They are made Preestes to kill in sacrifice their fleshly and beastly affections and to offer vp their owne bodies a liuely Sacrifice to God 3. Kynges And finally Kinges to rule and raigne ouer sinne and corruption ouer all lust pleasure vanitie concupiscence and all vncleanenesse Neither do they truely beleeue that christe dyed for them rose agayne and ascended into Heauen for if they did they shoulde seele in them selues the force and efficacie of christes death in dying to sinne of his resurrection in rysinge vp to vertue and godlinesse and of his ascencion by hauing their conuersation in heauen and by contempning the world and the vanities therof Neither doo they beleeue that christe shall come to inudge the wicked to eternall tormentes For if they did they woulde leaue their wickednesse Neither in the holye Ghoste for hee sanctifieth all the faithfull and giueth them grace to loue and follow holynesse vertue and godlynesse and to hate and detest prophanation corruption vice and impietie Neither the holy Church doo they beeleeue which would bee none at all if euery one were or should bee as they are Nor the communion of Sainctes seeinge they haue communion with the Diuell as afore is saide and with all the wicked and dampned But specially they beleeue not the resurrection of the fleshe for if they did beleeue that it should rise againe to euerlastinge glorye and to raigne with christe in Heauen they would not pollute and defile it with whoredome filthinesse sinne and wickednesse as they do Dr if they were perswaded that they should receyue accordynge to their deedes wrought in the flesh whether it bee good or euill vice or vertue wickednesse or godlinesse 2. Cor. 5 10. Math. 16.17 Rom. 2.6 Gal. 6.5 1. Pet. 1.17 Reuel 2 2.3 20.12 22.12 Thus you see that Faith Prayer and Whoredome will not stande together For whoredome expelleth them bothe and therefore is as a perillous and venemous Cocatrice that so as before is declared eateth vp poysoneth infecteth and consumeth all vertue godlinesse religion and christianitie Now if whores whoremongers and all other fleshly minded persons had the grace deepely to consider these thynges Fyrst that they be possessed with a Deuill Secondly that they cannot pray nor serue god as long as they be of that minde and so left open without defence or any saulfgarde to bee a praye to all wicked spirites Thirdly that they are but hypocrites and dissemblers whose portion is in the Lake that burneth with Fier and Brimstone as is reneled vnto vs in the Reuelation Chapter 4. And last of all that they are without Faith and vniustified and in the state of dampnation In daunger euery moment to sinke downe to Hell if God should exercise his iudgements which are terrible and vnsercheable agaynst them If they had the grace I say to consider these thynges aright they woulde soone bée wearie of so wretched and miserable an estate and turne to GOD in haste FIfthly 〈…〉 it doth not only swéepe cleane away Fayth and Prayer but also the true knowledge of Gods whole religion and all godlinesse vertue and goodnesse out of our hartes For as Sainct Iohn in all his first Epistle doth inculcate and beate into our beades No man can bee of Christes religion vnlesse he doth endeuour himselfe to keep Christes commaundementes Now Christes will and commaundement is as you haue hearde that wee should possesse our bodies in honour and holines not in lust and concupiscence as they doo that know not GOD. 1. Thes Cap. 4. For the Lorde is a reuenger of all such thinges For God hath not called vs unto vncleanenesse but vnto holynesse Here I might goe throughout all the ten Commaundementes in like sorte as I haue doone afore almost throughout the Lordes Prayer and confession of our faith and so prooue that whoores and whooremongers keepe none of them all For example wherof let vs take the first commaundement If they did loue God aboue 1. all thinges as that commaundemente requireth they would not disobey him for a litle filthy and beastly pleasure And to touch them all for admonition sake to the ignorant If they did keepe the second commaundement they would serue the Lorde in spirite and truth as therby is required and not the flesh in lust and dissimulation If the third they would not take the name of God Christ in vaine For in vaine is it to be called a christian the member of Christ but to bee in déede the member of an whoore or harlot If the fourth they would expresse in their life and conuersation the spirituall reste there commaunded that is to rest from their owne will to do Gods will which is our holyuesse and abstinence from all vncleanenesse as before is ofte declared If the fifth they would honour the bodyes of their Neighboures and euen christen and not dishonour and prophane them with such filthinesse and abbomination and they would honour God the father of Fathers or chiefe Father of whom all paternitie or fatherlinesse is named in Heauen and earth by due reuerence and obedience to his sayde commaundemente of holynesse and continencie from all impuritie so ofte in sacred Scripture repeated and vrged If the sixte they woulde not so cruellye slaye the soule as they doo For to seperate the soule from GOD the lyfe thereof which is doone by whoredome and such like beastlinesse is to kill and destroy the same so to commit spirituall murther If the scuenth they would liue temperately modestly soberly chastely and honestly as therby is commaunded If the eyghth they would not steale away their owne good names and fames which is more precious then any worldly substaunce nor their bodies and soules from Christ the right owner of both for hée bought
Goates Dogges and to the most brutish beastes that bee yea to become fatre inseriour vnto them For in this sensuall lust base and sauage delight many kinde of beastes far surmount man both in the longer continuance and abilitie of oftener doinge it and for that if through pleasure common to vs with Bease wee neglecte our recemption and saluation our state is far worse then theirs To consider how vnseemely and reprochfull a thing it is for this excellent creature man to set his whole delight and study and to vexe and trouble his bean day and night vpon a thing so base and vile that a heast can doo it better then hee and oftner for his life A goodly study and delight God wot for so excellent a creature To remember how shorte how momentane how vanishing and how insincers the pleasures of the flesh are and how they alwayes bringe with them more Wormewood then Hony and more hitternes then sweetenesse And againe to consider what a noble thinge the soule is what a holy thing the body of man is beeing the Temple of the Holy ghost and withall to cast in our mindes what madnes it is for so litle a morsell of fleshly delight for so filthy a tickling of momentane pleasure shamefully to beray and defile both body and soule To suspend and prophane the Temple of Christ which hee bath cousecrated and ballowed vnto him selfe with his precious barte blood To reckon with our felues what a band and troups of mischeefes this pleasaunt pestilence pleasude bringeth with it the immoderate vse or rather abuse thereof destroyeth both the strength and also the beautye of the bodye It hindreth health very mutede as they that write of it affirme and declare and experience in many doth auouch the same to bee most true It bringeth innumerable diseases and the same foule and filthye as the Canker the Frenche Pockes the Consumption and such like perrillous lothely and deadly diseases It wythereth the flower of youth beefore the time It basteth wrinckled and renealed olde age it taketh away the quicknesse of witte it dulleth the edge of the minde and vnderstandinge and graffeth in the vnlawfull and immoderate vsers thereof a filthys and beastly minde It calleth the followers thereof at onte from all honest Godly and â—ertuous cogitations â—â—â—ies actions and exercises and as it were 〈◊〉 a man or a Woman bee they neuer so greate wholely in spirituall puddle myre and dyrte that they willingly thinke on nothinge but that which is filthye hase and vnseemely for anye graue person to speake 〈◊〉 vtter And to bee shorte in manner it taketh away the right vse of reason that is the chelfe propertye of Man or Woman wherby they differ from brute Bease And maketh youth contemptible abiecte and hatefull and olde age to bee despised shamefull odious and miserable These I saye and vinerse other 〈◊〉 and meanes to abandon 〈◊〉 pleasure may bee observed of viligoute Readers of Godly and learned Bookes But these afore mentioned are the most principall and cheefest and comprehende vnder them all the rest yea and are sufficiente with Gods grace for the obtayninge of victogye in this our spirituall Battaile if wee vse and puanise them daily as occasion is offered Beeinge also well armed and Tensed with the complete Armour The coÌ„plete armour of a christian souldier 1. The girdia of trouthe that our graund Captayne CHRISTE hath appoyâ—â—ted out for all his Souldiers in the Armerye of the â—ybl◠〈◊〉 That is the Gyrdle of truthe and tree knowledge of GOD and our solues which bindeth togeather true Godlines or religion as boopes doo a vessell which otherwise would bee dissolued and serue for no vse For without the true knowledge of God and our selues The brest 〈…〉 all true godlines and vertue vamishe away the brest plate of holy and godly behauiour of christian life and conuersation for vnlesse we haue the the spirite of sanctification in our bartes all the rest that appeareth outwardly be it neuer in shew so godly is but mere Hipocrisie and dissimulation The 〈…〉 â—ation 〈…〉 〈…〉 Chost â—head The shues of readines and preparation to sticke to the Gospel to the ende to take vp the Crosse of Christe and willingly to beare and suffer all thinges that shal be layde on vs for the profession of the Gospell and propagation of the same The sheelde of faith The shield 〈…〉 wherwith all the Dartes blowes andprickes of temptation what so euer may bee declined put by or borne of The helmet of hope of glorification after al the miseries The Hel 〈…〉 hope The helmet of hope of glorification after al the miseries crosses troubles persecutions contempts ignominies of this wicked world And the swoorde of the spirite â— The sword 〈◊〉 the spirit or spirituall swoorde which is the worde of God The double Cannon of prayen that battereth down all the munitions and counterfortes of our sayd spiritual enemies And the cloake of watchfull perseuerance to keepe this our spirituall Armour from rusting And beeings thus armeâ— and vsinge the sayde seuen rules sleightes feates or trickes of wrastlinge striuing and lawful fighting against the enemies of our soule the worlde 〈…〉 in 〈…〉 most 〈…〉 the flesh and the Diuelt there is no doubt of the victory It shalve ours in fine most certainely If wee sticke to our Captaine Christ couragiousty Mee hath already vanquished and ouercome all our sayd spirituall enemies for vs in him selfe And so shall 〈◊〉 in him if wee sticke to him But if like dastardly cowardes hartlesse Sourldiers and faithlesse traytors wee leane our Captaine Christe shrinke from vnder his shanderde forsake his Campe wherunto wee are sworne by 〈◊〉 and 〈…〉 his enemies the worlde the fleshe and the Diuell and take parte with them against Christ and his Souldiers fully resolued there still to remaine Then are wee wilfull castawayes And as wee willingly forsake and decline from God so doth God and all goodnesse from vs. Then wee declare our selues to be Apostatâ—as backe fliders reuolters and ranke periured traytors that haue falsifted our fayth couenaunt and othe so solempnely professed vowed made and taken before God and al his heauenly hostes of Holye Sainctes and glorious Aungels in the face of his Church and congregation of the faithful at what time wee were baptized and receaued into the Lordes campe and became his sworns Souldiers dalyauntly to fight this great battayle of the Lorde duringe life euen to the last gaspe against his and our spirituall enemies the worlde the fleshe and the Diuell without any shrinking reuotting or backe slyding which couenaÌ„t now promise bargayne wee must daily study to stande to and performe if euer wee hope to triumphe and to rereaue the flourishing and glistering crowne of vnspeakeable glorye in mercy of Gods bounteous liberalitie its Christe prepared for all those that shal be conquerers in the warfare of true christians and greate battaile of the Lorde mentioned in
esse errare That it is a thing incident to man to erre and therfore it cannot bee but the vnlearned amonge whom I supply a roome must now and then misse the quishin I craue thy gentle patience and fauourable correction therin Which if I shall obtaine wil be an encouragement vnto mee for thy further vse and employing of my small Talent hereafter to thy further benefit as health money the senowes and strength of thinges to bee donne leasure and the state of a Seruaunt will permit Farewell in the Lorde that liueth for euer and euer Iohannis Cooci Odoastichon in Guilielmi Hergesti de Castitate librum QVae decoret mores atque ornet vita pudicos Perdocet hic summa cum ratione liber Hinc aberunt Thaides metetricia lucra sequute Hinc MEDIA procul fiet ipsa leuis Penelopas contra complectitur iste pudicas Iste modo castas laudat amatque liber Nec Sexus quicqÌ„ distinctio poscit in isto Quod pariter casti non decetesse viri VTile si quicquam scriptis tibi lector in ipsis Occurrat vere dicito iure tuum Non iter Erroris describit scelerata relinquit Nugas indignas non docet iste liber Castus casta petat contemnat faeda pudicus Foelix qui sacras pectore condit opes AVTHORI faucas lector pro munere tanto Causaque sit vitae lectio pura piae Rod. Waddingtonus Ad lectorem Hexasticon ADsis Christicole praecepta haecperlege casta Discas vr castè tempora casta dare HERGESTVS voluit casto haec conscribere stilo Sic voluit castos admonuisse animos Vt fugerent causas facerent quae turpia facta Et vellent omnes optima quaeque sequi The contents of this short Treatice concerninge Christian Chastitie FIrst the Vertues commaunded by the seuenth commaundement are plainely and breefely described and set downe and also the â—ices by the same forbidden Fol. 1. Secondly the causes why wee Christians must practise and vse Christian Chastitie are recited and declared Fol. 14. Thirdly ensue the causes why Temperance and Sobrietie the preseruers of Christian Chastitie must of Thristians bee vsed Fol. 22. Fourthly the causes that procure whoredome and adulterie Fol. 2â— Fifthly the greeâ—onsnes enormitie and haynousnes of Whoredome Adulterie and al impuritie And what wretchednesse miserie shame confusion mischiefe calamitie and destruction it bringeth Fol. 30. Sixtly Remedyes for this mischiefe and how we may withstande and expell the filthie spirite of Whoredome or Fornication Fol. 61. Seuenthly and lastlye a Prayer for the guifte of Christian Chastitie against Whoredom Aduâ—terie and all kinde of impuritie Fol. 87. A TREATICE OR DIScourse of Christian Chastitie The Preface to the first parte FOr as much as euery Christian of what sex or degree soeuer they bee man or woman bound or free Yeoman or Gentleman Prince or Poysant Kinge or Keasar when hee was receaued into Gods house and seruice the Church and christianitie by baptisme did make a solemne couenaunt and bargayne with God their Lorde and Maister to warre and fight valâ—auntly vnder his standerd against his and their spirituall â—nemies the Flesh the VVorld and the Diuell that is agaynst their owne corrupt nature affections Flesh what it is lustes and desires which is vnderstood by the worde Flesh agaynst the vsage and custome and pernitious examples of wicked lyfe in the vngodly World what it is which is noted by the worde VVorld And agaynst the suggestions and inward intisementes to cuil of Sathan The worde Diuell what here it signifieth which here is signified by the worde Diuell For as many times in the Scripture by the worde Holy Ghost is not signified the substaunce of the holy ghost but his efficacie power and operation in vs so heare by this worde Diuell is not signified the substance of the Diuell but his seerete working in our mindes by entycing vs willingly and wittingly to tread vnder foot the sacred Lawes of the most highest and so to worke our owne damnation The Diuell in deede is an inâ—iâ—ible substaunce that can not bee seene but yet wee may soone know whyther hee be in our harte minde â—â—soule or no for that motion that mooueth vs to wee may be sure commeth of the Diuell though wee can not see his substaunce nor forme or shape which our spirituall enemies as the Apostle telleth vs doo fight against our soule to destroy it eternally if they finally ouercome And this fighting against the world the flesh and the Diuell is to forsake the Diuell and all his workes the Pompes and vanities of the wicked world and all the sinfull lustes of the fleshe Mentioned in the coÌ„mon Cathechisme of the Church of England And for that euery Christan then further couâ—naunted that he or she should keep gods holy will and commaundementes and walke in the same al the dayes of their life And finally for that the flesh the worlde and the Diuell do tempt and entice vs but especially young folkes to the breache and transgressioÌ„ of the seuenth commaundemente cheefely and most earnestly and so to incurre Gods heauye displeasure wrath anger curse and malediction It is expedient for youth to know what vertues are principally required and commaunded by the said seuenth coÌ„maundement and what vices or sinnes are by the same prohibited and forbidden And also the wayes meanes that God hath appointed out for vs to tame our vnruly fleshe to bridle our lust fancy desire and concupiscence and to keepe it within the lystes and limits of this his most holy Law of the seuenth commaundement 1. What vertues and vices are commaunded and forbidden by the seuenth commaundement THe seuenth commaundement or the thirâ—â— Law of the second Table Thou shalt not commit Adulâ—eriâ— but 〈…〉 chastely â—oâ—yly as becoÌ„â—th the Childe and seruaâ—â—t of God requireth and commaundeth chéely and principally these â—re â—ertâ—es that is to witte 1. Virginitie or Maiâ—hoode 2. Chastitie 3. Shamâ—fastnesse 4. Temperance or moderation 5. Honest diligent labor 6. Modestie in apparrell ANd prohibiteth and forbioâ—eth théefely principâ—lly the contrary vices and all other vices that procure nourish or maintaine those coutrary vices as are 1. Adulterie 2. VVhoredom or fornication 3. Incest 4. Dronkennesse 5. Gluttonie 6. Intemperance or lacke of moderation 7. VVantonnesse 8. Vnshamefastnesse 9. vnlawful loue 10. Filthy talke 11. Hipocrisie or dissimulation 2 What the vertues of the 〈◊〉 Commaundement bee FOr the better vnderstandyng and declaration of which Vertues and Vices you must consider marke and note diligently their seuerall descriptions folowyng VIRGINITIE or Maidenhoode is a vertue of the minde or soule graunted vnto some especially to such as cratie it by continuall prayerin Christes 〈◊〉 by the gâ—iâ—t of God to briâ—â—â— fleshly lust and to auoyâ— al contaminations and 〈◊〉 of the â—â—inde and body whatsoeuer that â—â—ey may 〈◊〉 the more gooly beeinge chaste and pure both in body and minde or soule without polutions 〈◊〉 or â—â—thy cogitacions
or bawdy or ribawdous talke the tenth vice forbidden by the seuenth commaundement OBscoenitie that is filthy spéeche or 〈…〉 and ribawdous talke is a vice or sinne against the seuenth precept that springeth of the contempt of God and mallepertnes of witte wherby a man or woman eyther in spéeche or in gesture behaue them selues foulely shamefully and dishonestly doo vtter and declare their vnchaste and lecherous minde and wantonnesse and either by filthy speech or mauton gestures or motion of the body offend the eyes and cares of honest men women And therfore chast virgins must stop the eares of their minde when sometimes the eares of the body are compelled such is the wickednes of these perrilous and latter times to heare such vnchast talke Many tinies euen the godly will make a kinde of shew or semblance of this vice for triall sake who many times vse 〈…〉 good 〈◊〉 into 〈◊〉 As the 〈◊〉 doo many 〈◊〉 prâ—ise and vse 〈…〉 good to an â—uill 〈…〉 Forewarthed halfe harmed But they thaâ— pâ—â— in bre this vice 〈◊〉 any others as Flattery 〈◊〉 double Diligence and such like as an Angtinghooke or bayte to A poysonous kinde of people more to be hated shuÌ„ned and detested of god ly youth then Todes or scor pions to 〈…〉 that 〈…〉 in indgement nor hand any 〈…〉 that yet know not what is to keepâ— or forgoe possessâ—â—y 〈◊〉 an incomparable Jewell the Virginitie 〈◊〉 of filly soules that yet know not vice from vertue Such stye suttel flanes may iustly be 〈…〉 brotheâ—s Hipocrifie the eleuenth vice forbidden by this commaundement what it is HIpocrisie or Disâ—imulation is whâ—n a man or woman pratendeth to bee honest and chast and yet will play the Whâ—re or Knaue priuily and secreatly when a Woman is chaste and honâ—â— in opinion and outwarde apparaunâ—e beefore men but in very deede and beefore God is a foule filthie strumpet This vice is contrary to euery vertue and is most odious and abâ—ominable before God For it i◠〈…〉 yea the breach and transgression of two commaunde 〈…〉 yea of both Tables for it offendeth against this commaundemente of the seconde Table in very deede and action And against the thirds commaundement of the first Table In feruorum fecem inuâ—ctio Against the drosse and dregges of decemblinge scruants a short inueâ—ture 〈◊〉 taking the name of God in 〈◊〉 that is by taking the name of vertue which is proper onely to God the Well heade Authour and giuer thereof and puttinge it vpon their priuie vice or sinne callinge them selucs Virgins and chaste persons wheras in very deede they are stronge whores and bawdy knaâ—es And â—eeings displeased with their equalles or interiors would not sticke so 〈◊〉 call them if they could prooue so much by them as they know by them selues But such should remember that the estimation valuation accompt and iudgemente of God alone who seeth marketh and iudgeth euen the very seâ—â—ent thoughtes of the harte so far of is it that hee is ignorant of wickednesse doone in corners out of sight and view of men is infinitely of more value of more exedite and more to be feared then all the sightes viewes opinioâ—â— and iudgementes of all men and therfore should rather studis to thun decline auoyde the shameful actions them selues that procure and bringe such odious titles then the reprochful names by all the godly vertuous giuen vnto the same and that by the iudgement and 〈…〉 of all good and ciuill honest persons condingly aptly and worthely Such Hipocrites as more feare the smeake and winde of the mutable multitude and dregges of the people then the sound iudgement of the thundring God and more dread a mortall creature that can annoy but onely the body for a time then the immortall Creator that can cast both body and soule into Hell fler 〈◊〉 euer And finally more feare to be counted vitious infamous then to bee so in deede are so far from remembring kéeping and followinge Gods worde that they forget euen the groundes principles of nature wherof this is one Be in deede as thou doost pretenâ— And 〈◊〉 as it were lay the Diuel in Gods Robe or 〈◊〉 and hide a stinking carion in a beautifull Tombe whose portion is in the Lake that burneth with fler and Brimstone which is the second death vnles they speedily repent They that vse this vice 〈…〉 and yet will pretend to bee Christians are hypocrites dissemblers and stinking swine or rammish Goates in sheepes skinnes before God what so euer the world accompt of them or they of them selues A shorte Preface to the second part of this Discourse SO surpassing 〈…〉 â—erable goodnes of God that all that hee requireth at our handes is for our owne good and benefite and not for any thinge that hee is the better therby for hee beeing absolute felicitie or blessednesse it selfe can not be any whit bettered of all his creatures and therfore needeth not any of them but all neede him This considered and for that it is the propertie of reason and wisedome wherwith God of his bounteous lyberalitie hath indued man kinde not rashly to do any thing without good cause and consideration Let vs therfore a litle consider what good benefite commoditie redowndeth vnto vs by â—â—rginitie or Maydenhood and Chastitie * The vvords vvorld in the Scriptures hath diuerse significatioÌ„s among vvhich one is that it signifieth the vvhole number of the vvicked and so is it here taken And what causes should mooue vs Christians to keepe continue vse and practise the same Seeing all the world almost in these his aged and dotinge dayes wherin the Diuell the Prince therof rageth knowing his time to bee but short and that Christ is ready to appearoin the Clowdes to shut him 〈◊〉 with all the vngodly his members 〈◊〉 and instrumences into eternall tormentes and to carry the godlye his owne members Seruauntes and Instrumertes to liue and raigne with him for euer in euerlastinge glory Seeinge the whole world I say in these perrilous and last times when iniquitie shall abound and true faith searce be found is drowned ouerwhelmed and in a manner buried in corruption in Adulrery Whoredome fornication and in all kinde of filthinesse and abhomination Maior pars peior The greater number vngodly in all ages Let vs consider what should cause vs true Christians to rowe agaynst the streame and to take a course contrary to the swaye of the multitude yea to the whole world To recite all the causes that should moue vs so to doo neither memory nor leasure will now serue but these folowing bee the cheefest and may suffice and satisfie any godly and vertuous minde seeinge they are so waightie great and vrgent Causes for the which Virginitie and Chastitie must be Practised and put invre of 〈◊〉 Christians THe first cause 〈…〉 why we should bee 〈…〉 CINS or 〈◊〉 till wee he 〈◊〉 and â—â—ter 〈◊〉 chaste with one in Marriage is
vs when all other rise from sinne that wee alone should fall to sin vanitie and corruption 7. Not at Whitsontide Whitsontide for that is the Feaste of the Holy Ghost and then evéefely wee should subdue the flesh to the spirite whom then specially we professe to worship and honour 8. Not in Sommer Sommer for then all thinges flourishe and growe to persection and it were vntollerable shame for vs alone then to wyther in vertue and godlinesse and to tend to destruction 9. Not at Lammas Festum seacti 〈◊〉 〈◊〉 for then S. Peter suffered bandes and imprisonment for Christes sake And shall not wee bee able to briâ—le our wanton lustes desires and pleasures for his sake that left his beauenly glory and celéstial pleasures for our sake and for whose sake this holy Apostle suffered bandes and imprisonmente yea and at the last spente his harte blood too as many thousandes 〈◊〉 of our Brethren and Sisters in Christ haue doone if wee should not with what face could we professe to be Christians that is Christes Schollers and Souldiers 10. Not at Michaelmas Michaelmas for theÌ„ do wée celebrate the feast of that victorious Michaell tharchangell that fought with the Diuel and ouercame him Apoc. 12. And therfore great shame would it be for vs then to yelde to the Diuell and to become his vassals and bondflanes and to suffer him to rule and reigue in vs by his filthie spirite of Fornication and whoredome Moreouer we then celebrate the least of Angels which God of his maruelous bountifulnesse and fatherly good will towardes vs hath appoynted to watche ouer vs to keepe and defend vs. And therfore horrible ingratitude would it bee then by our lewde life to driue them away from vs for the holy pure chast Angels can not abide such prophanation and pollution as is whoredome adultery and such like vncleanenesse 11. Not at Alhalowentide for then all should bée saincts Alhalowentide and holy to celebrats the Feastes of all Sainctes and therfore great shame would it bee for vs then to vnhallow and prophane our bodies and to make our selues of Sainctes dongeons of Diuels and Mansions and dwellinge places for the filthie spirit of Fornication through Whoredome Adultery and such like wickednesse and pollution 12. Not in Winter Winter for then all thinges wyther and decay and what shame would it bee for vs if this filthy vice should then flourish and war greene in vs contrary euen to Nature and the time of the yeare 13. Not at Christmas Christmas for then cheefely should Christe bee borne in vs and liue and raigne in our mindes and soules so that then there can bee no roome for the filthy spirite of Fornication for they two can not dwell togeather one expelleth the other Thus if wee consider thinges well as wee should doo wee should finde no time for this filthy abhomination 4. The great nesse hereof dravven from the circumstace of place neyther yet place if it were well waighed for FIrst the Haull and Parlour is a place of resorte and therfore no place fitte for this filthinesse which you would bee ashamed to commit beefore one poore witnes besides your copesmate 〈◊〉 helord 〈…〉 〈◊〉 the â—rder of â—dly S◠〈◊〉 of â—lted â—ched â—ough â—weth â—ough â—weth downe â—g and vp â—g he vnâ—andeth out â—es he â—t out 〈◊〉 and 〈◊〉 〈◊〉 our bed â—ieth ou◠〈◊〉 wayes can go no thâ—◠〈◊〉 â—tite 〈◊〉 〈◊〉 can wee â—de his â—uce or 〈◊〉 and â—pe eve 〈◊〉 who 〈◊〉 in the 〈◊〉 as plain â—n the 〈◊〉 well 〈…〉 to him â—he a 〈…〉 13 9 But here those that yield to this beastly vice should remember how corrupt their iudgement is that count it a shame to commit such filthines before a silly scullion of a Kitchin or in sight of the vilest rascall that is and yet count it no shame to doo it * before our glorious God and all his heauenly hostes of innumerable Angels saincts who beholdeth euen the secreat thoughtes of their harts so far of is it that hee is ignoraunt of their dooinges 〈◊〉 they neuer so priuily doone in corners and before innumerable wicked spirites their enemies which laugh at their ouerthrow and will be their accusers at the dreadfull day of iudgement Those thinges I say they should remember and learne not so much to feare man as him that can cast both body soule into Helster Math. 10.28 Beeinge fully perswaded that Gods worde abideth for â—euer which is that there is nothinge couered that shall not bee disclosed nor his that shall not bee knowen Math. 10.26 ¶ The Chambre SEcondly the Chamber is no fit place for it for that is appointed onely in this respect by Gods ordinaunce for lawfull Matrimony who hath also commaunded to keps the bed and Chamber vndeftled but whoredome deftleth all and therfore hath no place there Againe our Chamber vnto vs is as nestes vnto Birdes now the common Prouerbe in euery Tapsters Clowne and Carters mouth telleth vs and that truly that it is a silthy birds that berayes his owne nest ¶ Buttry Pantrie c. THirdly the Buttry Pantry Bruehouse Backhouse Larder Seller and Kitchin are no fit places for it for all these are roomes of prouision and nourishmente wherby our heauenly father sustaineth cherisheth comforteth and maintaineth vs in life health strength and good liking and if we should offend displease God there it were as if a louinge kinde harted Father should make much of his Children prouide all thinges abountantly for them and they in steade of thankes A grosse simâ— litude but yet playnely describing detestable ingratitude would get vp their handesful of stinking Drâ—ure and clay in his face Who would not thinks such churlish children worthy to be disenberited and thrust out of doore Finally if any vnmarried persons should defile them selues in any place of their Parents house and make as it were a priuie Stewes there it would aggrauate and exaggerate their offence exceedingly For as common sence and experience teacheth vs It is a fowle Spaniel that scombreth in his owne Caniell Whiche horror of nature it would seeme that God respected when hee made a Lawe Deut. 22. that the woman that had played the whoore in her Fathers or Mothers house the matter not beeinge knowen before marriage when her husband taking her for a Mayde should sinde her the contrary should be stoned to death at the doore of her fathers or mothers house Deut. 2â— Thus if you woulder things aright you should finde neither time nor place for this filthy fact The multitude of circumstances wherby this sinne is made more grâ—tuous are moe then I can rehearse all circumstaunces notwithstandinge may easely bee obserued in euery finne or vice if there be present a minde indued with the loue feare of God and goâ—ly circumspection But these many for a taste or shew Now to the rest that is needefulll to bee knowen herein Yet
iurisdiction of Christs their redeemer and yeeldâ— them selues bondslauâ—â— to Sathan to bee ruled by his filthye spirite of Fornication and so doo vnto God greate spight and villanie whom they ought to glorifie both in bodye and soule by the cleanenesse puritie and hâ—llynesse of both FOurthly 4. It driueth away the spirite of prayer so that wee cannot pray to any our profit this filthie sinne maketh that Christians can not pray it taketh from them their armour defence which is Prayer as the Prophet telleth vs A stronge Tower is it to the faithfull to call vpon the name of the Lorde it defendeth them against all temptacions and assaultes This defense it taketh away from them and leaueth them vnâ—ensed and helplesse to bee a pray to the Diuell and wicked spirites For as Sainct Iohn sayth 1.10.3.8 1.10 Ca. 3. Verse 8. Hee that of deliberate purpose committeth sinne and of purpose continueth therin without repentaunce is of the Diuell And the Scripture sayeth in many places that God beareth no sinners that is that haue a purpose to continue in sinne but that their prayers are abhomination vnto him as wée reade in the Psaâ—mes And for confirmation hereof I will not sticke to set downe worde by word the iudgement and sentence of the great Propheâ— of this age of that bright light of Christes Church and worthy Instrumente of God by â—â—om it pleased his diuine Maiestie to bring againe the light of the Gospelle into the world in these last dayes D. Martin Luther who expoundinge the .134 Psalme vseth these wordes folowyng 〈…〉 li 〈…〉 diabol◠〈…〉 〈…〉 prayeth and is possessed with the sinne of Couethusnesse Fleshly lust or any other Deuill to him the Lorde saith Psal â—0 What hast thou to doo to declare myne ord inances that thou shouldst take my couenant in thy mouthe seynge thou hatest to bee reformed and hast cast my wooâ—des behinde thee For when thou seest a Theife thou runnest with him and thou arte partaker with the Adulterers Whoores or Whoremongers c. Sutch was the Prayer of the Phariste whicheâ— departed out of the Temple vninstified Luke 18.14 Luke 18. And in this place the Prophet inueygheth agaynst Myperrites whiche thinke that when they praye GOD seeth not the vncieanesse of theyr hartes This is therefore a necessarie prayer that first GOD woulde geue vs his worde and defende the same agaynst all vayne spirites and Heresies And secondly that hee woulde preserue vs in Innocencie and keepe vs from Hypoâ—rifie These bee the very wordes of this Reuerend Father constrmed and ratified by Goddes woorde wherein wee haue flue thynges to marke and consider Fyrste that by the iudgement of this Prophette or * Syâ—â—ima 〈◊〉 Prophâ—a 〈◊〉 Videâ—s Verevidens quia plas coâ—â—cris â—â—ae aetaâ—â—is viâ—debat â—â—â—oque meâ—â—â—o propheta 〈◊〉 Seer Fleshly Luste is a Diuell and coâ—sequentlye they that are possessed with it are possessed with a Diuell and therefore had greate neede moste earnestly to Praye to CHRISTE the driuer out of Diuels to expell the same And the selfe same thynge signifieth the Scriptures vute vs by callyng it the spirite of Fornication or Whoredâ—me Secondlye that GOD refuseth and reiâ—â—teth the Prayers Worsâ—ippe and Serâ—ice of sutche as will not bee reformed but despice Goddes wor◠〈…〉 take parâ—â— with the wicked and vngodly Thyrdely that the Prayers of fles◠〈…〉 sous are but meere Hypocrisie and dissembly 〈…〉 therefore well compaâ—ed to the prayer of the Pharâ— Fourthly that fleshly minded persons departe 〈◊〉 prayinge vniustified that is baninge all their sinnes vpon their owne backe vnforgiuen for as to be iustified is to haue all our sinnes forgiuen vs and wee to bee counted iust and inâ—â—ocent So to bee vniustified is to haue our sinnes vetayned and wee to bee counted guilty and woorthy eternall dampâ—ation Which how borrible a thinge it is I leaue to your considerations when you come to ripe yeares Fifthly wee haue heare set downe a shorte and pithie definition or description of Hypocrites or countersaite Christians thus Hypocrites are suâ—che Hypocrites who which thinke that when they praye GOD seeth not the vncleanesse of their hart A more fuller description of Hypocrites may bee geathe red not of the same place of the words a litle before thus Hypocrites are sutche as hauings commitied some notable or baynous sinne or of deliberate purpose leadings any parte of their liâ—e contrary to Gods woorde are not onely without all remâ—rse of conscience but also make a great shewâ— of Religion and holynesse presume without repontaunce or purpose of amendment euen in the holy Lordes preseuce to praye who hath protested in many places of his woorde that the prayers of the impenitent are abhominable in his sight and not lyuinge the Gospell but rather leauinge the Gospell especially in lyfe and conuersation yet bragge of the Gospell as though they were true Christians This discription may plainely bee geathered out of that reuerend Father his Exposition vpon the sayde Psalme Finallye wee can not praye but accordinge to the forme that our Maister Christs hath taught vs whose Schollers wee professe to bee Our Father which art in Heauen c. But looke all the whole Scripture throughout and you shall finde that wee can in no wise call God our Father but only in respect that we haue coÌ„munion vnion with Christ his only Sonne in whoÌ„ alone resteth our adoption and title of sonship to godwarde or toward God Which communion and vnitie if we dissolue and breake as afore is sayde by whoredome and sutche like wickednesse we cannot call God any more our Father but our dreadfull and terrible iudge for so is hee to all such as are no members of Christs For without christe wee are vnder the law and subiect to al the curses therof which are horrible Deut. 28. Deut. 28. The reading whereof would make a Christian hart to quake tremble once to thinke to dissolue the Communion with Christe in whom alone hee is deliuered from those curses and without whom all hange ouer his head And therefore whores and whoremongers when they pray if they will say true they can not say Our father which art in heauen But rather our fearce angrie and terrible iudge and reuenger Neither can they say with a sencere and no double hart Hallowed be thy name thy kyngdome come Thy will be done c. For Whoares Whoremongers and sutche like as as longe as they are of that mynde bée determined not to hallow and sanctifie Goddes name but to prophane and vnhallow the same Not to haue Christe â—â—igne in them by his spirite of Chastitie and Sanctification but the deuill by his filthie spirite of Fornication Not to doo Gods wil which is their holinesse and that they should possesse their bodies in holinesse and honour but to doo and execute theyr owne filthie lustes and pleasures And so of the relt for to presequnte all it woulde bée too longe but this mutch
2. iudgement 3 rewarde and 4. punishment Or as some terme it to remember alwayes thy ende and to meditate and consider well the vanitie and frailtie of beautie and of all transitory thinges Of these seuen way 〈◊〉 meanes 〈◊〉 bodely lust for your better instruction I will write somewhat more but yet briefly for the avoydyng of tediousnesle ¶ The first Prayer THE first and thiefest way to tame this fierce wylds beast bodily lust is by earnest and seruent prayer to call for the ayde and assistance of Gods most holy spirite Agdent â—er espeâ—y for the 〈◊〉 of sancâ—â—ation the spirits of sanctification and holinesse the author and stirrer vp of Virginitie Chastitie and all other vertues in our mindes and soules That maketh vs with an high stoute couragious and inuincible minde to despise contempne and treade vnder foote the pleasures and danities of this fransitorie life especially the beastly pleasures of the flesh that disorderly vsed leade to death and destruction whiche spirite is promised by Christe to all his true and liuely membres true Christians especially sutche as shall with ardent prayer and true say the aske and craue the same in Christes name ¶ The seconde Gods worde THE seconde way and meanes to rule and reigne 〈…〉 ouer our filthie lustes concupiscence and corrupt desires is to reade continually to follow and meditate the sacred scriptures and incorruptible word of God whiche is the Armerie of true Christian souldiours where they shall finde sufficient munition and defence agaynst al the subtile fierce and cruell assaults of their spiritual enemies the worlde the flesh and the deuill And from thence it is our partes to bryng forth sutch munition weapons defensiue and inuasiue as the present time and occasion shall require and to make stronge that place of the holde and Fortres of our minde and soule where our spirituall enemies shall make their assaultes and say their battery As for example if Sathan or his adherents the flesh and the world that is our 〈◊〉 filthy in 〈◊〉 or any 〈…〉 ly person by their subtill sleightâ—â— shall go 〈◊〉 to â—â—â—â—â—mine the walleâ— of our Virginitie or Chastitie wee are to fortiâ—â—e the some with sentenceâ— and examples out of Gods booke the Bible Wee must remember the said generall commaundemente of holâ—nesse and puritie of 〈◊〉 and minde â—â—â—en by God him selfe generally to al that will 〈◊〉 his 〈…〉 The precept or commaudment of holy nes giuen by god himself to all such as professe to be his people 〈…〉 and 〈◊〉 7. Bee yee holye sayâ—â— God 〈◊〉 his people as I am holye 〈◊〉 after so 〈◊〉 translations Bee holye because I am holye for I the holy God can not abide an vnholy and prophane people 〈…〉 commaundement 〈…〉 to all the spirituall 〈…〉 holy and â—â—itate and followe in life and conuersation 〈◊〉 God him selfe as far as is possible in this corruption of nature which precept of holinesse and studying and endeuoring to bee like and rescriable God in holinesse and righteousnesse is repeated and inculcated throughout al the whole â—ible though in diuersitie of words and phrases yet 〈◊〉 seme but one and the same â—lee must also remember Gods dreadfull iudgementes punishmentes and horrible plagures against such as with filthines and uncleanenesse of lyse prophane the Temple of the holy-Ghoste their 〈◊〉 â—yes sanctified and dedicated vnto Christe and his 〈◊〉 in holynesse and honour by the sheddinge of his most precious blood as the drowninge of the whole world not so much as one halfe score excepted Gen. 6.7.8 Gen. 6. The burning vp and vtter consuming of the most fertilest and frutefullest parte therof and all the goodly and famous Cities thero◠〈◊〉 with her and Brimstons from Heauen Gen. 19. Gen. 19. The flayinge of 〈◊〉 thousand xxiiâ— thousand sodaynely and the hauginge of their Rulers and gouernours that should haue punished them in time for the intransgression euen against the Soune in sight of all the people Num. 25. Num. 25. The ouerthrowing and destroying euen of the whole Tribe of 〈◊〉 beeing so populous and of so many thousandeâ— as appeareth in the Booke of Iudges where you shall 〈◊〉 that the 〈◊〉 of God was so hotly kindled against his people for abâ—â—mination committed with one woman and for cloaking and defendinge the same that there was slayne of Gods owne people by profession for that one offence 〈◊〉 score and fiue thousande of mighty and daliaunt men of Armes besides the destruction of Women 〈…〉 and the vtter subuersion sacking burning and putting so sworde of all the Citties within the whose Tribe of Beniamin and all the inhabitaunts and dwellers therin man woman and 〈…〉 and Cattell and all thinges 〈◊〉 〈…〉 flame 〈◊〉 cruell sworde by the iuste iudgemente of God 〈◊〉 them vp all An bearible and terrible example of 〈◊〉 dreadfull iudgementes against the vnhalowing and 〈◊〉 ling of his people by whoredome or adultery The 〈◊〉 inge burning vtter desâ—â—oying of the Cittie of Sicheâ— and the putting of all the inhabitaunts therof euen their Kinge and all to bloody 〈◊〉 for the 〈…〉 Mayde 〈…〉 Gen. 34. Such like examples and sentences of Scripture must you remember in time of â—â—â—ptation not yeelde by and by like a white liuered 〈◊〉 And so forth of other sinnes vices and followingâ— of 〈◊〉 and his adverentes the would and the flesh for to prosequnte all would bee infinite thus much for 〈◊〉 and example may suffice Temperance and Sobrietie THe thirde way 〈…〉 and meane to bridle and tame this fierce wanton and vuruely coulte of our owne fleshe winsinge will and kickings affection is sobriette of life watching fasting and temperance To keepe a meane and moderation in meates drinkes sporteâ— playes and apparrell For commonly fleshly lust followeth excesse in diet and apparrel as the 〈◊〉 doth the body or rather as the effect followeth the cause For as the Pâ—â—t â—yth and that most truely VVhen the body is low and coole Sine cerere baccho friget venus Vnapt it is for Venus Schoole But when it is well pampred and full In Venus lap it loueth to lull When this wilde Coulte of our fleshe is pricked with prouender of Lururie ryot and excesse it is impossible to 〈◊〉 him without a fall It is then so fierce sauage skittish and â—â—ruly that it giues many a breake necke fall so that they neuer rise againe to Saluation An horrible things to bee spoken yet more horrible to be seene before our 〈◊〉 daily if wée had spiritual eyes to sée it but most borrible to seele and suffer in our selues God in mercy kéepe vs from such falles But because this matter is debated aboue in the title of Temperance I will say no more of it but knit it vp with this approoued sentence Leachery is alwaies the companion of Gluttony and therfore 〈…〉 that he marriage able but not yet married and intende to leade their life in pure Virginitie till they hee marryeâ—
〈◊〉 of life can take away our lyfe in what minute or 〈…〉 it shall please him so to line and leade our life that come death neuer so sodainely yet wee may dye in the 〈…〉 and state of Saluation To remember that was must render an accompt of all that we haue â—oone in this body bée it good or bad And that wee shal be rewarded accordingly that is To them whiche by continuance in well dooynge seeke glotie and honour and immortalâ— eternall life buâ— vnto them them that disobey the 〈…〉 smne and vice shal be indignation and wrach tribulation and anguish Rom. 2. That weâ— must all appeare before the * 〈◊〉 Iudgement seate Tribunall seate of Christ to render an accompt of our doâ—ings yea and of our 〈◊〉 wordes too and that then Christ will not know them that professe him but yet leade a wicked life Math. 7. Vers 21 22 23. And finally to haue alwayes a right accompt estimation indgement and reputation of beauty Hovv vvee ought to thinke of bevvtie vvhâ— it dravveth vâ—from God to vaâ—irie and corruption which is in two fortes that is to witte to coutempue and dispise it if it draw vs from God and to esteeme it as an excellent guist of God if it leade vs to God For the true vse of beauty is to make vs carefull that the beauty and fairenes of our life and conuersation bee agreeable or rather excell the beanty of our bodies for it is a great shame that a fayre body should be stayned and berayed with a soule filthie life And therfore in diuerse respectes we ought to meditate and consider of beauty cumlynesse and amiablenes of fauour and personage diuersely and first thus When we are tickled with fleshly pleasure Hovv bevvtie is to be considered vvhe it moueth vs to vice and levvdenesse or tempted by the obiect view and sight of any cuâ—ly or beautifull personage to wish desire de 〈◊〉 coÌ„mit any thing contrary to Gods most holy will renealed vnto vs in his sacred word forth with to count beauty as it is in deede a frayle and transitory thing to imagine in our mindes cogita tiâ— that we saw the self same body lie rotting in graue hereft of all bewtie and comelinesse yea of life and motion and chaunged into filthe and corruption and vse this or the like spirituall meditation secretly in our mindes O Lorde thou hast commaunded mes by thy sacred word and geuen me great charge to keepe cleane thy Temple my bodie and in no wise to prophane the same with any vnlawfull lust or filthie pleasure assist me therefore O Lorde in this conflict that the temporal and saving beautie of this vanishing creature which though outwardly it appeare bewtifull and amiable yet inwardly is nought els but a well colcared shin stuffed with corruption you a verie dungesacke filled with such and whiche thought it florish to day like a flower in the field yet to morow it may wither yea shortely rot and â—inke in graue and bee turned into sutch filth and corruption that no eye without turning of stomacke can endure to 〈◊〉 it So constrme mee I beféeche thee O Lorde with thy principall spirite that the glitterynge of this temporall bewtie doe not so dazel and blind mine Eyes that I should bester or attempt any thing contrarie to thy holy will and woord wherby I might lose thy grace fauour and fatherly loue whiche is eternal life or purchase or incurre thy wrathe and displeasure which is eternal death destruction And that I neuer become so mad and distract from my right vnderstaÌ„dyng as reprobate Esau that I sell mine beaueÌ„ly enheritance for a messe of Gruell or werish pottage of fleshly pleasure Or els contrariwise 〈…〉 How vvee should meâ—â—cate and â—ke of beauty that it may dravv vs to God and 〈…〉 vs to â—e serue him theâ—â— al 〈…〉 â—ures takyng as wee should doo occasion to glorifie God in all his giftes and creatures wee may sometime thus meditate If this sparke or as it were droppe of bewtie in a corruptible creature so moue mee to the desire and fruition of the samo How mutche more ought the bewtie and amiablenesse of the welhed it selfe from whom this and al other bewtie floweth and coÌ„meth whiche is the glorious creator himselfe moue and stirre me vp to the desire and fruition of him beyng so bountiful bewtifull amiable This bewtifull creature then ought to draw mée to the loue of the bewtifull and amiable Creator whose bewtie so shineth in this and other his creatures and to the gloriflyng of him in his creatures by the modest sober religious holy vse of them And not to withdraw mée from him by dishonoryng him in his bewtifull creatures whiles I should abuse them to the satisflyng of myne owne filthie lust and conâ—piscence and not to the glorie of the creator For the true vse of bewtifull creatures 1. The true vse of bevv a tie is to moous and inflame vs to loue the bewtifull creator from whom that vewtie procedeth which we se present before our eyes And this vse hath bowtie only in the godly who vse all Gods creatures and giftes to his glorie to the good example of other to the profit of the common wealth and to their owne saluation On the other side 2. The Abuâ— of bovvtie the abuse of bewtie is to cause the maruelers thereof to decline fall from God and to cleaue to his creatures contrary to his will and woorde Whiche taketh place in the vngodly whâ—â—abuse all goddeâ— good trâ—utures and giftes to the dishonoryng of God To the enell example and offence of others to the burt of the common wealth and country where they liue and to the workynge out of their owne â—ust â—ampuation For this you must be well assured of that as the godly in this world by proceeding from vertue to vertue from faith to fayth and front godlinesse to godlinesse worke out their faluation So do the vngodly and reprobate by guying on from vice to vice from infidelitie to 〈◊〉 and from filthinesse to filthinesse worke out their iust dampnation Doubtlesse these or the like cogications and meditations will in sutch assaulces vnlesse 〈◊〉 â—e 〈◊〉 too gracelesse well coole our courage Other wayes and meanes to subdue our fleshly lustes may be noted and obserued in attentife and diligent reaâ—yng of good and godly bookes as Loremember and 〈…〉 consider the nature and condition of the filthie pleasures of the bodie which make vs that are predestinate and appointed to be Citizens of beauen coÌ„panions with Sainctes Vincere 〈…〉 fellowes with Aungels Brethren and fellow heyres with Christ yea to haue communion and vnitie with the glorious Trinitie and that not for a day or two but for euer into all eternitie this filthy pleasure I say maketh vs that are called to such excellency and dignity to bee like and equall in that respecte to Horses Mules Swyne