gluttons and dronkardes sinne agaynst their owne bodies that is they do afflict vexe trouble torment and gréeue their bodies by 〈◊〉 peraâ—inge the constitution or good and 〈…〉 thereof by ouer charging the same with meates and drinckes by decaying the health thereof and by proturyng and fetchinge through distemperance manie sichenesies and diseases And do contumeliousely and spitefully abuse their bodies and do let and hinder them and keepe them from 〈◊〉 the Temples of the Holy Ghost instementâ— of diuine actions that in of vertu and godlynesse which 〈◊〉 before is declared cannot bee â—rought of them which like Swyne wallow in the miry puâ—dels of Gluttonis Aâ—esherie and sutch like vyces And herefore as they that kill and murther themselâ—es are greater senuers then they that kill 〈◊〉 â—o are Leâ—cherous persons 〈…〉 terers aâ— Bellygods greater offenders then others because they efile polute and destroy their owne bodies whiche should 〈◊〉 the Temples and dwallynge places of God And therefore counte not fleshly pleasures bodyly lust and excesse in diet small saultes that bryng vnto vs suâ—ch great mischiefes miserie woe and calamitis The fourth parte of this Discourse which intreateth of the causes that procure whooredome and vncleanenesse BEcause as wisedome teacheth and experience proueth that person which will auoyde any daunger or mischiefe must also eschue the causes therof It is expedient for youth to know the causes of Whooredome Adultery and all kind of filthinesse and vncleanenesse to the end and purpose that they may auoyd the same causes with all diligence and wary carefulnesse least the pernitious effectes doo consequently follow to their vtter vndooinge the cheese causes are these that follow THe first and principall cause 〈◊〉 Originall â—in or our naturall pronce nes and readinesse to sinne and vice is the general corruption of our nature which wee draw from Adamour first Parent by meanes of his transgression and falling from God the which is as it were the Welspring roote of all euill from whence whooredome all other sinnes 〈◊〉 spring and flow The Apostle S. Paule Rom. 7. where bée complaineth of this welheade of mischéefe calleth it sinne dwelling in our flesh which is our crooked nature prone and inclined to all naughtines the which hée well calleth finne both because it is an enemy and contrary to the law of God And also because it is the roote of all other sinnes whatsoeuer This is the originall corruption and filthinesse of our harte from whence proceede signes gestures woordes and woorkes that vtter and shew our inwarde vncleanenesse This inwarde corruptioÌ„ felt the Prophet Dauid when héeing admonished of his sinnes hee cried out vnto the Lord sayd Psalm 51. A cleane hart create within mee O God a right soirit renue in my inward partes Psalm 51. Where hée destreth a clean harte to be made within him he doth manifestly confesse that his harte is polluted and that his former sinnes did procéede of an vncleane harte All the godly doo daily pray to be cleansed from this impuritie of harte and doo watch the same as diligently as they can and studie to suppresse it and keepe it vnder The differéce 〈◊〉 the godly and vngodly that it breake not out into wicked woordes and woorkes wheras the wicked and vngodly stir it vp and studie to put it in execution or action And this is the difference betwéene them both The one studieth to bridle their lustes and the other to fulfill them And therfore if you wil be of the number of the godly and partakers of the rewarde prepared for them and auoyde the punishmentes made ready for the wicked you must study daily to bridle your fleshly lustes and fight continually against your owne corrupt nature THere bee other secundary causes 2. Idlenesse â—ndernes â—â—oyding of â—â—nest labour wherby this euill that lyeth hid in the harte is fostered fed and stirred vp as idlenes and eschuing of honest labour tendernes and delicatenesse An ydle and full belly commonly as it were fometh out all vnlawfull lustes wee see daily examples hereof beefore our eies which I now omit for breuity and for that hereafter more shal be therof spoken in that parte of this Discourse which intreateth of the remedies of sensuall lust THis corruption 〈◊〉 Hearing seâ—ng touching â—â—uncinge reading bavvdy bookes or â—llades this pronenes and readines of our nature to filthines and vncleanenesse is stirred vp also by hearing by séeing by touching by dauncing and by readinge of wanton and bawdy Bookes or Ballades The strongest poyson of this infection is drawen in at the eyes And therfore it is said in the booke of Wisedome What is created more wicked then the eye And therfore they that studie to liue a pure and chaste life must moderate and refraine their eyes that they wander not to much abroad no passe the bands of modestie Wherfore this sentence is oft repeated in the Scripture by the godly I haue made a couenant with mine eyes that they behold not vanitie It is also stirred vp by hearing and therfore youth when they heare bawdy persons who are the Diuels bellowes to kindle the â—â—er of wanton lust in the hearers vnles they bee assisted by Gods speciall grace blow out their filthinesse by ribawdous talke or Songs they must stop the eares of their minde least they heare that by day which they can scarse put out of their minde by night Great daunger commeth also by touching and therfore it must be anoyded of such as studye to preserus their Virginitie and Chastitie OCcasion also is a great cause hereof 4. occasion oportunitie whither it bee by dwelling togeather in one house or by béeing long togeather alone without company and therfore is to bee shunned of all those that haue a care to liue honestly FIfthly 5. The cherishinge of vvanton thoughtes the continuing and cherishinge of soule filthy thoughtes and cogitacions for such a thought or cogitaciou if it be suffered to tarry any space it mooueth the affection or the desiring parte of our soule or minde The affection if it bee not forthwith repressed and kept vnder it is inflamed and set on fier then the affection beeing inflamed and set on fier compelleth the will to consente and after foloweth the shamefull deede The filthie fact oft committed is turned as it were into Nature so that then it will bee a barde matter to steppe backe but the partie diseased is commonly without Gordes speartall grace euen as it were compelles to fall contrary to the counsell of the minds countrary to conscience and reason As appeareth in the historie of the filthie Quean Medea though coâ—en of great parentage whose desperate complayus was thus I see the thinges that are better and I allow wel of them and yet I follow the thinges that are worst which is al one in affect as if she should haue sayd I know and see the way to felicitie and yet I runne
〈◊〉 me may do our dutie of obedience towards God for it is Gods will that there shoâ—ldâ— shine in Mankinde the vertue of Virginity and Chastitie that wee may know that God is a chaste minde and loueth Virginitie Chastitie Virgins and chaste persons And by the mention of this vertue wâ—â— may discerne him from vncleans Natures Of this cause it is written 1. Thes 4. This is the will of God euen your holinesse that yee abstayne from Whoredome or Fornication and that euery one know how to possesse thâ—â— vessely that is their body 〈◊〉 holinesse and honour 〈◊〉 the 〈◊〉 Testament there is a playne preâ—â—pte and 〈…〉 〈◊〉 of Holinesse and Puritie of life geuen to all Gods people in these words or the like in effect Be holy as I am holy fayth the Lorde vnto his People Or as some reade For I am holy and cannot abide an vnholy and prophane people THe seconde canse is 〈…〉 that we may continue in Praier which as S. Augustine affirmeth is to the faith full person praying An inâ—incible Fortres and Holde vnto god an acceptable sacrifice vnto the Angels that attend vppon vs a solace and comfort and to the Deuell and wicked Spirites a whip and torment which we can not doo if we pollute and defile our selues with Whoredome and â—nclâ—anesse For God beynge a pure and chaste mynde and spirite will not beare the Prayers of sutche but doth abhorre and detest them And therefore sayth the same S. Augustine That the barkyng of dogges and the bellowyng of Bease and the grunting of Swine is more acceptable to God then the inuocation and â—…ng of unâ—… persons THyrdly least wee loose the excellent giftes 3. The reteyning of Gods grace and fauour and of all good gifts that flow from thence that God in merrie hath bestowed vppon us and that we may reteyne and keepe the fauour of God the holy Ghoste Faith Repentance Justification and all other spiritual giftes And also to the ende wee may keepe our corporall gifts and externall as bewtie strength health estimation good name and fame and sutch like For these good giftes do they shortely lose that willingly and wittingly polute and defile them selues with vnlawfull lustes Filthinesse and Vncleanesse FOurthly Because Virginitie and Chastitie of itselfe 4. the fourth cause vvhy vve should studie and endeuour to keepe and retaine virginitie and chastitie to vvit for that it is the ornament of all other qualities and the force and strength of reputation is a great and necessarie ornament of al other virtues and giftes which beyng once lost and taken away all other Garnishments of wit learnyng and vertue are disgrated and defaced And therefor 〈…〉 and 〈…〉 vnto the head and face in the body of man For as the head and face beyng once cut of the rest of the body is but a dead carâ—…as without anie grace comelinesse or decencie ignorâ—…ous and contemptible so when 〈…〉 other giftes and vertues in that deformed person are contempned and dispised and the person 〈◊〉 and worthy of no estimation FIfthly least 〈…〉 in this worlde 5 To avoyde gods plagues and punishments or in the 〈…〉 that wee may auoyde eternall and present 〈◊〉 and 〈…〉 are oppressed or at the least 〈…〉 time or an other For God is immittable 〈…〉 but doth 〈…〉 and vncleanenesse one 〈…〉 here in this world or in 〈◊〉 eternally 〈…〉 For this is an eternall 〈…〉 that is set downe 〈…〉 and Adulterers God will iudge That is will plague and punish A figuratiue speeâ—he taken of an earthly Iudge whose office is to appoint what plague and punishments shal be executed vpon offenders and guiltie condempned persons Touchyng the eternall plagues of whoores and whoremonges Cor. 6. the holy Apostle S. Paule doth preache with great seucritie 1. Cor. 6. Bee not deceaued neither Whoores Whoremongers nor Adulterers so all possesse the kingedome of God 〈◊〉 5. And Gal 5 The workes of the Flesh are manifest Adulterie Whoredome Vns hamefastnesse c. They that do these thinges shall not possesse the kyngdome of God 〈◊〉 5. Eph. 5. No whore whoremonger nor vncleane person shall haue any heritage in the kyngedome of Christe and of God Let none leade you out of the way of the Lorde with bayne and filthâ—e talke for because of sutche thinges the wrath anger indignation and curse of God commeth vpon the disobedient and stubbern breakers and violaters or transgreffers of Gods law And of the plagues and punishmentes of Whoredome and of 〈…〉 of postution of the bodie in this life bothe Publique and Priuate the whole Hystorie of the worlde doth Preache For many times for Whoredome whole countries are bestroyed as the must frutefull and fortilest parte sometime of the whole world Sodome with the townes and Cities adtoyning 〈…〉 As the citie of Sichâ—m Gen. 54. As the most famous Citie in all Asia 〈…〉 yea in all the world at that time Troye and the countreys adioynyng And as the renoumed Citis in Greece Thebes and infinite moe Al whiche florishynge Cities with the Countries wherein they stoode were burnt vtâ—erly destroyed for Whooredme and vnlawfull Lâ—stes And many times for this filthy sinne whole Hostes and Armies are killed and flayne As thrée and twentie thousande at once of Gods owne people by profession in the Wildernesse 〈◊〉 25. Num. 25. As the whole Tribe of Beniamin beyng so poyâ—â—â—â—s 〈…〉 so many thousandes 〈…〉 20. Iudg. 20. The banishment also of 〈◊〉 2 of Kyngs 11.15 And the captiuitie of Babilon were bitter buddes of this cursed roote And if wée marke wee shall see from time to time dayly examples before our eyes of Gods borrible plagues agaynst Whoredome and vncleannesse Punishmentes passe plagues miseries and calamities euen through the houses of Princes Noblemen Gentlemen Yeoneen and priuate persons for this filthy sinne because Gods rule remaineth vnremooueable Euery foule that shall commit this abhominations shall bée rooted â—ut from of the face of the earth or as some translate it The earth shall vomit and spue out euery one that shall do any of these abhominations Againe Whoores whooremongers and adulterers God will iudge and punish and not them their selues only but also many times their posteritie and offpringe For God doth commonly punish the vnlawfull lustes of Parentes by the infelicitie vnhappines talamities miseries and shame of their Children God herein kéepeth the Rule Wis 11.16.17 set downe in the Booke of Wisedome The. 11. Verse 16.17 By what thinges one sinneth by the same hee is punished A plaine example of this Rule wée may sée in the Tragedie of Kinge Dauid that for abusinge his séede in pollutinge and defilinge his trustie seruaunt Vrias his Wise was by his owne séede Absolon his Sonne thrust out of his Kingdome his dearely beloued Spouses poluted and defiled in his owne Pallaice before the Sonne and the people brought to great calamitie misery and distresse yea hée him selfe put to great feare and
people aspire to holinesse and perfectioÌ„ holy and perfect So that if we sinne against our holinesse and sanctification by whooredome and vncleanenesse wee breake couenaunt with God and cease to be his people and confederates and become the filthiebondslaues of Sathan which how detestable a thynge it is god geue vs grace to see and throughly to consider that like Esawes we sell not our heauenly enheritance for a messe of Pottage of shorte and filthie pleasure 3. The greaâ—e 〈…〉 of 〈…〉 from 〈…〉 〈◊〉 that is 〈…〉 the son 〈◊〉 Cause 〈◊〉 Time â—he place The greuousnesse and haynousnesse of this sinne gathered of circumstances THyrdly the hatefulnes and detestablenes of this filthy sinne is to be considered by the circumstances therof wherof these chiefely are to be wayed pondered to wit 1. The Person 2. The Cause 3. The Time 4. The Place Which if you applie it to your selues wil be thus or the like in effect 1. The circumstance of person applied to you IF any of you which God forbid should stayne and defile your selues with whoredom â—om the 〈◊〉 it woulde bee mutche more shame for you beyng Gentlewomen which should excell and shine before the common sorte in Vertue and godlinesse like the sunne amongst other celestiall bodies planets and starres or at the least like the moone and day starre amonge obscure starres of the firmament More shame I say would it be for you that so should excel then it would bee for one of obscure and base birthe of whom no sutche excellencie is looked for Agayne 〈◊〉 must 〈◊〉 vvise 〈◊〉 and 〈◊〉 care 〈◊〉 least 〈…〉 〈◊〉 deaily â—y â—ch as golden cup of flatterie pretended loue or seruice if any of you should stayne or blemish your selues with anie of the meane base or raskall sorte or entangle your selues with any of obscure and bace birth or with sutche as were not able to mainteine your state degree vnwares or contrarie to the good will of your good mother and sutche your freendes as intend your preferment good and aduancement your worldly shame would be the greater that would so farre beneath your degree abuse and disgrace your selues and shew your selues so disobedient vnkinde and vnthankefull to so louynge a mother and to so carefull prouident faithfull freendes Agayne it is more shame for a woman to commit this vice then for a man For the chief and almost only vertue that aboue all thinges is required in a woman is Virginitie and Chastitie which beyng once lost her credite is crackte especially amonge the wise and godly Agayne if you beyng sayre and bewtifull should commit sutche filthinesse it would bee more shame for you A foule minde in a fayre body what it is then if some fowle slut should doo the same For bewtie and comelinesse of person in an whore or harlot brauely apparelled is like a ryng of golde in a swynes snowte And a filthie beastly minde whorish or knauish * Beare with my playnesse gentle reader for vice to youth should be set out in its blacke and ough colours to breede coÌ„tempt and hatred therof within their tender brests and least they should be deceaued with shaddowes and subtil shewes as 〈◊〉 fore is 〈…〉 qualities in a bewtifull or comely person finely or trimly arrayed is with reuerence be it spoken like stinkyng ordure in a golden bore beset withall kinde of precious stones and costly ornamentes Agayne more shame would it bee for you to lose your Virginitie forthwith without any striuynge with your lust and concupiscence then if you should tarrie a dosen yeres lookyng for a good husband and then slide beinge ouercome with many assaultes and temptations though that too would be excedyng shamefull a perpetual blot stayne and blemish to your house stocke and progenie But of two euils and mischiefs the first is farre greater and more detestable and therefore a wonderfull shame would it be to make shipwracke euen at the first setting out or to fall in the beginninge of our course and like a rotteÌ„ Apple to drop of the trée gréene before it be ful ripe Againe if you that haue beene so godly enstructed of your Mother in Christes true religion haue heard so many good Sermons and Lectures should now end in the flesh where you began in the spirit your shame confusioÌ„ would be too to exceeding wonderful far greater then if some ignorant asses should commit the like solly and impietic This circumstance of person is very ample and large extendes to all degrees callings therfore euery person may froÌ„ theÌ„ce take somwhat to withdraw himself froÌ„ pernitious pleasure As for further exaÌ„ple if thou be learned consider that thy minde is so much the more excellenter and liker vnto God therfore the more vnworthy such a foyle 〈…〉 such a filthie spot staine and perpetuall blemishe If thou bée a young body haue an eye to the end before thou begin vnaduisedly to deuoure and swallow downe the Diuels hooke 〈◊〉 maâ—oâ—â—â—lupâ—as â—sualitie or â—upâ—noâ—sâ—es is the diâ—s bayted â—oke wher with he eatâ—th soulâ—◠〈◊〉 fishers do 〈◊〉 with an â—ooke pleaâ—tly bayted bayted with dyre and deadly pleasure Take heede what thou doost and beware that thou doe not rashly beray and spoyle the flower of thy youth that will neuer springe againe least thou loose and consume thy golden time and best yeares in a most filthye and abhominable vice which flie away most swiftly but return neuer and which God in mercie hath lent thee to worke out thy saluation with feare and tremblinge and not thy destruction and damnation stubbernly desperatly Take heede I say least in this youthfull age for lacke of knowledge experience and good aduisement thou commit the thing that will mollest and vexe thee all thy life longe the greeuous remembraunce of the shamefull crime alwaies knawing thy conscience and those deadly stinges still tormentinge thee which filthie Pleasure at her departure will leaue in thy minde If thou bee olde 〈◊〉 wishe that thou haddest other folkes eyes a while that thou mightest see how vncumly fleshly pleasure is for thee the which euen in young folkes is lamentable and with seucre punishmentes to bee restrayned but in an olde dotinge foole bee it man or woman is prodigious and euen to the followers of sensuall lust ridiculous and scornefull for among all mousters there is none more monsterous then an owe Leachour O witles waltham O doting dolte and to much forgetting thy selfe At the least take a Glasse in thy hand and behold thy hoare haires vewe well thy forehead plowed with wrincles as with furroughes and thy face moste like to a dead carkas and now beeing at the pits brinke take other thinges in hand more fitte for thy yeares At the least dâ—o thou by the admonishment or rather enforcement of yeares that which it had becomen thee to haue doone by the perswasion of reason If God and his woorde can with
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—
his owne Children also and that before his face most miserably and lamentably and all the whooredome or adultery of one Quean Wherin as in a Glasse you may plainely sée how pernitious and detestable whooredome and adultery bée NInethly The nature or condition of true liuely 9 The nature or condition of true faith vvhich hath alvvayes sanctification the fruite of election or her vnseperable coÌ„panion and iustiflyng faith whose vnseperable compagnion the pure and chaste seare of the Lorde alwaies is the which can not bee without this excellent vertue Chastitie For whosoeuer seareth to displease the most holy and chaste God must of necessitie indeuour to liue holily and chastly knowing that otherwise he or she shall prouoke his high displeasure and neuer see him for hee hath giuen foorth this speciall commaundement and degree by his select and chosen Ambassadour Hebru 12.14 Heb. 12. Follow diligently holynes without the which none shall see the Lorde But fornication and all vncleanenesse or couetousnesse Ephe. 5. let it not be once named among you as it becoÌ„meth Saincts Ephe. 5.3 TEnthly our vocation 10. Our vocation for wee are called to holynesse and pnrenesse of life the cheefe parte wherof is chastitie and the possessing of our vessels in honour according to the worde of God ELeueuthly 11. The glistering beauty of this rare vertue Chastitie it selfe is of it selfe an amiable and louely vertue as beeing very good and beautifull and such a one as by its owne goodnesse brightnes and excellentnes may iustly allurâ— vs to the loue therof to * Prosopopoeia whom the saying of Plato by Tullie alleaged in the beginning of his offices may iustly be applied chastitie is of such an excelling beauty as if shee might bee seene with mortall eyes the whole world would be in loue with her TWelftly the Forme of Prayer 12 12. The forme of Christian Prayer which Christe our Maister hath prescribed vnto vs Christians whereby we are commaunded to dester The wil of God to be done in Earth as it is in Heauen Now seeyng the Angels of God are most temperat chaste wee desire to be conformed and made like vnto them in temperance chastitie LAstly 13 〈◊〉 of Christ 〈◊〉 conforâ—ation of 〈◊〉 â—clues 〈◊〉 him by â—tating his moral vertues as neare as 〈◊〉 can the example of Christe of whom wee are called Christians To whom to be conformed is the chiofest good of Christians theyr perfect felicitie in this worlde Inchoate in the other Consummate Wherefore when Christe of whom euery action is our instruction was most temperate and chaste It becometh vs doubtlesse if wee will bee his Schollers and Disciples to follow and imitate his temperance chastitie and moderation in affections attemptes and actions what soeuer Many other causes there be but these may suffise to sutch as haue the loue and feare of God in their bartes which wee ought dayly to pray for by harte and faithfull inuocation For if the Diuel through our owne security carelesnesse The loue and 〈◊〉 of God are not onely the foundecions but also the stayes and 〈◊〉 of all godlinesse 〈◊〉 and â—onestic or negligence can by any sleight pull the loue and feare of God out of our hartes and place in their steede and roome the loue of Fleshly pleasures and vanttie there is no cause reason or perswasion will bee any thyng avayleable to stay the fluddes of vice and iniquitie the bankes and stayes of the loue and feare of God once thence remoued Here ensueth the thyrde parte of this present discourse CAuses which ought to exhort vs to Temperance Abstinence and Sobrietie wherby Virginitie and chastitie is mainteined as they are both driuen away by distemperance gluttonie dronkennesse and excesse its Dier and Apparell ond other abuses of the good giftes of God ¶ The first motiue cause 〈◊〉 To obey 〈◊〉 commaundement to Temperance Abstinence and sobrietie THE first cause why we Christians should vse Temperance Abstinence and Sobrietie or mode rate vse of gods creatures is the commaundement of God that seuerely commaundeth this vertue and forbiddeth the contrarie vices as Luke 21. Luke 21. Be ware least your harts be ouercharged with excesse in meares and drinkes Ephe. 5. Be not dronken with wine wherein is riot excesse and luxurie Oras some expound it depriuation of saluation and vtter destruction The second cause SEcondly we must be temperate 2. To continue prayer the meane of supplye of all our wantes least true innocation of God or seruent praier which is the onely meane wher by we obteyne strength and power from aboue to stande agaynst all our spirituall enemies be letted bindered The which cannot be done in sutch sorte as it ought to be done of sutche as vse excesse in diet And therfore saith S. Peter Be sober and watche vnto praier whereby he signifieth vnto vs that without famings and subdâ—ngâ— of our fleshly appetites by abstinence watching labour meditation sutch godly exercises we are as vnapt for praier as a Cow is for a sadle or a Sow for a cage And therfore one being demaundes wher 's vertn and 〈…〉 wisely and truly answered The next doâ—â— to Temperance or Sobrietie meanyng that without Temperance it is impossible to continue in vertue and godlinesse The thyrd cause why Abstinence and Sobrietie must be vsed THirdly we must be temperate 3. That vertu may be plantid in vs which will take no roote in a riotous soyle lenst the 〈…〉 ther vertues be letted and 〈◊〉 For in the â—yngdom of intemperance where 〈◊〉 rioâ— excesse here sway there is no place lest for true wisdom Iustice inodestie virginitie chastitie and the other vertues For as gluttonie drunkennesse pleasure deliciousnes ure the 〈◊〉 welspringe of all 〈◊〉 〈…〉 they that lettes hinderances of all 〈◊〉 vertue godlines Impedimenta virtutum The fourth cause FOurthly 4. To escape Hell fier that we may escape the euerlasting plagues punishments that God hath prepared for impoenitent dronkerâ—s Turfetters betty gods as the Apostle declareth 1 Cor. 6. Ben nor dâ—â—â—â—ed a neither whores whoremongers not dronk aids shal possesse the kingdome of God The fifth Cause FIfthly 5. Least wee should abuse gods creatures created to gods glory the profit of the godly Math. 14. Mar. 6. Luke 9. wée must be Temperate and vse Abstinence and Sobrietie lest wee abuse the Creatures of God contrarie to his commaundement Gather vp the fragments least any thynge be lost Math. 14. Mar. 6 Luk. 9. Which is our maister Christes precepte of Parstimonte and religious vse of thynges And includeth a prohibition of the abuse of all gods Creatures The sixt cause of Abstinence and Sobrietie SIxdy â— To mainteine and cotinue the health strength vigor and good states of 〈◊〉 bodies wee must vse Temperance and Sobrietle Abstinence and Continence least we hurt decay and bestroy our owne bodies For Lecherous persons