suspitions and not once to thinke or suspect that I wrote and collected this discourse or treatice of Christian Chastitie for that I sawe any more inclination to the contrary vices in my sayde deare Cosins then is in the best natures since the generall corruption of the same in the roote of the two first created the origin of al humaine nature For certainly to speake as we vse to speake of the beste natures they are all of a rare towardnesse in that sexe verye godly and vertuously brought vp but yet subâ—ect to the daungers of youth and prosperitie And therfore for the naturall loue I bare vnto them beeing my neare kinsewomen for it is the naturall property of true loue for to forewarne the parties beloued of all such perilles as it foreseeth may fall vpon them without diligent caution or circumspection I wrote this treatice to enarme them against that time of their age which the very Paganes by the only light of nature saw to be most daungerous and perillous as may plainely appeare to all such as haue reade or sensibly heard the story or Poeticall Narration euen of Hercules the Sonne of their great God Iupiter as they propound it in his budding yeares sitting in the VVildernesse in a maze whither way to take that of vice or that of vertue And therfore seeing this happened in the heroicall nature of Hercules commen as is affirmed of progenie diuine I thought it not superfluous to admonish my kinsewomen be they neuer so good a nature and inclination to decline the way of vice and to take the prooued Path of Vertue trodden out vnto them by their godly Parentes And though this Syeth of admonition seeme to some to be whetted sharper then needed yet charitie procured it to mowe downe at once all the weedes of the ouerâ—ertile soyle of youth prosperitic if it might be as I trust it hath in them And the like effect that it hath wrought by Gods grace in them I hope it will in other and to that end cheefly haue I ventured the edition hereof Not of any fonde presumption as some Zoyluses peraduenture will obiect For I am not ignoraunt of mine owne pouertie weakenesse and vnabilitie in matters of wit and learninge But as I haue due proofe and experiment hereof so do I know that the giftes of God are diuerse and seuerally bestowed according to his good pleasure without beeing tyed to person place time or other circumstaunce And that of his bounteousnesse vnsearchable wisdome hee many times fauourably vseth euen contemptible instrumentes to the bringinge to passe of lawdable thinges But how so euer it bee the Talent that God hath bestowed on mee I haue spent and imployed as faithfully and to as great gayne as I can Hide it in the ground I could not withont clogge of conscience and expectation of the execution of that terrible sentence Take the Talente from him Math. 25. and caste the vnprofitable seruaunt into vtter darkenesse there shal be weepinge and gnashinge of Teethe I know the wittie wise and such as haue beene brought vp in learninge all the daies of their life and haue receiued many Talentes great guiftes are able to do many and great things But yet that ought not to let him that hath receaued but one from occupyinge the same Neither I suppose will any godly or reasonable person bee offended that any that beleueth the * Truely and â—ightly to beleeue the communion of Sainctes is for a ChristiaÌ„ to be fully perswaded that such giftes grates as he hath â—eceaued is â—o the vse oâ—nifit of Christes Church which is the â—ormmunion of Sainctes coÌ„munion of Saincts should participate or coÌ„municate vnto other that which hath don himselfe good that which he is perswaded will do the like vnto others And therfore I was imboldned to make a priuate benefit coÌ„mon and that vnder your names hoping that it will therfore be the more accepted so to do the more good which God graunt for his Christes sake Thus crauing pardon for my boldnes I most humbly earnestly besech the Lord Iesus that Archangel of God who pitcheth his camp round about all those that feare him to preserue my good Lord Maister your honourable Father my good Lady Mistresse your Mother and all you their godly and vertuous Children long and many yeares in all prosperitie and true felicitie to the glorye of God the comforte of the godly and the vtilitiâ— of the coÌ„mon wealth From my poore Cottage at West Hergâ—st the .12 of Iuly in the yeare of our Lord God .1580 and in the .22 yeare of her Highnesse Raigne Your Honourable Father his most humble Seruaunt and daily Orator William Hergest The Authors Epistle to his welbeloued Cosins for whose praemonition forewarning and forearming he first collected this Discourse or Treatice BEeing appoynted deare Cosins by the right Worshipful your Mother then my reuerend Mistresse to enstruct you according to my small skil in the Science of Writing And knowing that Mat. 10 2â— not as much as a Sparowe falleth on the ground without Gods prouidence I was fully perswaded that I was specially called for the time to be your Scholemaister or spirituall Parent And remembring therwithall that it is the speciall vocation of a Schoolemaister instructor reformer of the minde or spirituall Parent for these and such like are diuerse names of one thing to studie by Gods grace to reforme and regenerate and as it were to beget anew their Schollers as much as in them lyeth for regeneration to speake properly is the onely worke of Gods Spirit in all godlynesse vertue and honesty I purposed to bestow that short time of one houre in a day that was allotted mee for your instructioÌ„ as profitable as I could deuise for your encrease and enriâ—ching in knowledge and vertue And therfore for your examples and coppyes as they terme them for wryâ—inge I selected such sentences councels and preceptes as might enflame your tender mindes with the loue of vertue and harred of viee one or two wherof I haue added to the end of this Treatice that they that haue skill and iudgement may â—udge of them whither they desâ—rue fauourable acception seeinge they proceeded from a christian charitable hart or disdaynful contempt for that peraduenture is the ingenious Poet writeth they rubbed to roughly tender eares with the viting * Auden ' â—â— teneras morâ— daci radere vero trouth that with one labour you might adorne the body with the necessary exercise of writing and bewtiffe the minde with the precious Pearles of the loue and study of godlines and vertue of the hatred and detestation of vice and impietie Liberalium artium Octaua Ars Adulandi And though some too â—udious of the Eyghthly berall Science perswaded your Mother that therby I did you no good yet if you could remember those godly and vertuous sentences that I picked out for you out of
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
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
them full drare euen with his owne harte blood If the nynth they would not beare false witnesse to the whole Church and congregation of Christ protesting themselues to be the members of Christe wheras in very déede they are nothing lesse And as for the tenth it is directly and expresly against lust and concupiscence wherin whoores and whooremongers walke These thinges might bée amplisied and drawen out at large with horror and detestation But my leasure as I saide will not suffer mee to prosequute all Thus much for assay may suffice for godly diligent and vertu ous mindes And thus you see that whoores and whooremongers doo neither beleeue nor pray aright nor kepe any of gods commaundementes and so consequently that christian Religion and whooredome can not bee in one person at one time and instant And therfore as longe as we are possessed with the filthie spirite of Fornication wee are for the time as Infidels and straungers from God and without a God which how miserable a thing it is I pray God open the eyes of our mindes that wee may see and déepely consider These thinges I thought good bréefely to note to the intente that I might giue an occasion to you and to all that are Godly disposed to thinke on and to consider the peculier proper and speciall naughtines and hurtfulnes of this beastly sinne which other sinnes haue not to the intent that as it is singularly burtful so it may be shunned and auoyded with a singular hatred and detestation For it is more 〈◊〉 to bée hateâ— that hath more euill malice and force to hurt then any other sinne There bée many kinde of vencâ—nouâ— beastes all which are shunned and auoyded but those that are most poysonous or fullest of poyson and venim are most bated and with greatest diligence auoyden such are Uipers Scoâ—pions and such like venimous Scrpentes Let a godly person therfore thinke that whoredome is a most poysonfull viper Cocatrice or Scorpion full of deadly poison though sweete and pleasaunt to the taste at the first And for this cause most detestable and to bee eschued because it doth abound with a certaine peculiar naughtinesse that other finnes haue not as hitherto in this parte hath beene shewed at large The sixt parte which intreateth of remedies agaynst these mischeefes A shorte Preface to this parte NOw you haue seene the daungers euils 6. Remedies agayost this mischeif and mischéefes of this most hurtful and poysonous sin though yet to the flesh most pleasaunt and delightfull It is expedient and néedefull because wee are aâ—â—â— naturally thereunto enclyned to shew you how by Gods grace you may ouercome and subdue this filthy vice bee you neuer so much by nature therunto addicted For the better vnderstanding wherof you are to note as beefore is declared but can not be too often repeated especially to youth that wee Christians are in this world as Souldiers in a Feelde or Campe to fight against our spirituall enemies the world the flesh and the Diuell that is 1. Worlde what it is against the vitious examples of wicked and worldly minded persons which is signified by this word world 2. The Fleâ— what it is Against our own fleshly lustes desires which is vnderstaÌ„ded by the flesh And against all ydle 〈◊〉 Deâ—ul sinfull and wicked thoughtes cogitacions â—emptations suggestions and motions which the Diuell shaâ— mooue vs vnto And for this cause the Church héere on earth or the company of the faithfull such as shalve faued is called the Church Militant that is to say which is in Campe battaile warfare sighting For in déede vnto true Christians that are so in déede in harte and veritâ—e and not in countersaiting distimulation and hipoeriste this world is nothing els but a Feeld Campe battaile and warfare Wée must fight stoutely and valiauntly against all kinde of sin vice and corruption and what so euer rebelleth against the most holy will Law and commauâ—dements of the glorious God or any part of his worde reuealed vnto vs by our graâ—â—d Captayne Christe vnder whose Ensigne and standerd wee fight and into whose Muster booke wee gaue our names when we were baptised In which conflicte and batfayle if by following our Captaine Christ we shall get the vpper hand and victory wee shal be crowned with an euer flourishinge crowne of eternall glorye and raigne with our captaine Christ in vnspeakeable blisse for euer and euer But on the other side if like dastardly cowardes wee shrinke and flee away from our captayne Christ yeeld to filthie lust pleasure vice and vanitie and followe the suggestioÌ„s of the Diuell the euil examples of life shewed vnto vs by wicked worldlings his seruaunts and instrumentes then must our portion bee with the Diuell and his Angels and with the vngodly his ministers and subiectes in the Lake that burneth with sier and Brimstone whose smoake ascendeth world without ende Now amongst al vices and stunes wherby the Diuell catcheth vs and ruleth and raigneth in vs hee preuaileth with none so mutch as hee dooth by this sinne of bodily lust commonly called Lecherye because it is most agréeable and pleasant to corrupt nature yet most hurtfull and peruitious as beefore is declared and sendeth more packing to death Hell and destruction then any other one kinds of vice doth Marke wel therfore the wales and meanes how you may subdue it and kepe it within the bedges boundes and lystes of Gods holy will and commaundements That is to vse it onely for the lawful procreation of children to continue and enlarge christes Church withall and that you may leaue some behinde you to worship and glorifie God in your stead when you shall depart out of this wretched world and for the auoyding of fornication solelie with your husband to be taken in the feare of the Lorde according to his worde and ordinaunce and none otherwise The cheefe and principall waies or meanes are seuen that is 1. Ardent true and sincere praier 2. The studie knowledge and meditation of Gods worde 3. Temperance Abstinence Sobrietie Modestie and Moderation or keepinge of measure in dyet apparâ—ell and lawfull pleasures 4. The continuance of labour and honest exercices and the auoyding of ydlenesse the Mother and Noâ—… of vice 5. The perpetuall hauing in minde of Gods promises and threatninges 6. The choosing of godly and vertuous companions and the auoyding of vngodly company the aâ—…g and encouraging of our selues to this vertue by the example of others that are chast and vertuous and the refraining and restraining of our selues from this pernitious preâ—sure and reprochful vice by others harmes woes miseries ralamities which we know to haue beene through this deadly delight by them bedlemly procured as wee see daily before our eies such woful examples to our forewarning admonition heedfulnes and enstruction if wee haue grace to note and marke the same to our behalfe and benifite 7. The continuall remembraunce of the last things which are 1. death