thee nothinge preuaile Pleasure her felse hath thrust thee away saying neither am I seemely for thee nor thou fit for mee Thou hast plaied enough thou hast eaten enough thou hast dronke enough thou hast dallied enough it is time for thee now to bee packkinge hence with thee why doost thou as yet graspe and holde fast the fleetinge delightes of this transitory life seeinge this life it selfe hath forsaken thee and so of the persons of all other degrees and seuerall callinges for to prosecute all were endlesse This much for example sake Secondely from the Cause A Gayne if no cause should mooue you to this vice 2. From the cause but prosperitie case and your owue beastly appetite as there can bee no other cause in you then would your offence bee greater thou the crime of common strumpets that are driuen therto by pouertie and penurre The which how shamefull and reprochfull it would bee witte and discretion with riper yeares will tell you The greeuousnesse of this opprobrious offence drawen from the circumstaunce time MOreouer 3. From the circumstance of time if in the time of such great light of the Gospell that through Gods merciful prouidence shineth vpon you you should commit this abhominable worke of darkenesse it would encrease the punishmente of your sinnes wonderfully If in this dreadfull time wherin appeare manifest signes and tokens of Gods wrath and indignatioÌ„ against vs for our sinnes as blazing Stars Monsters terrible sightes in the Aire supernaturall Earthquakes and such like prodigous wonders you should be so carelesse and so full of contempt of his dreadfull Maiestie that you should with this sinne encrease Gods wrath already kindled against vs your plagues one time or an other would bee horrible Agayne apply the circumstance of time of the wéeke of the yeare to your solues and you shall finde no time for such vncleanenes but shal perceiue it hainous shame ful vnseemely for a faithful Christian at al times thus 1. ON the working day Not on the working day is no fit time to coÌ„mit whoredome or filthines in for it would bee a great shame for vs that when all other giue them selues to labour to please the Lorde in their vocation with honest vertuous exercises wee alone should giue our selues to slothfulnes wantonnes vice filthines abhomination 2. The Sunday and holyday is no fit time for the prophanation vnhalowinge of our bodies by whoredome or Adultery 〈◊〉 Not on the Sabothe day and holy day and such like impuritie for that day aboue all other the Lorde requireth that wee should keepe holy and dedicate and consecrate the same to his seruice and in no wise that day to serue his enemies the wortoe the flesh or the Diuell Besides the very name Sabboth doth admonish vs to rest from our owne filthy will to dâ— the will of the Lord. For Sabboth in Hebrue signifieth rest Moreouer that day is a tipe and figure of our eternall life wherin we shal rest from sinne for euer Which wee must begin in this worlde by resting from our corrupt will lust and desire or els wee shall neuer come to it And therfore no day to woorke our damnation and eternal death by such dead workes as is who redome c. 3. The morning when the Sunne shyneth 〈◊〉 Not in the 〈◊〉 clearely casting forth her bright Beames is no fitte time for the woorkes of darkenesse and then wee should giue thanks vnto our heauenly Father that hee hath so louingly preserued vs from all daungers of the night past that hath not suffered the Diuell to pull downe the house on our heades as hee did on Iobe his Children nor suffered our thretes to bee cut in our veddes as manies bee and so forth of other his irrecompensable benifites bounteously bestowed vpon vs without any our besertes And not to â—ee so vnthankefull for his diuine benificence as by and by to prouoâ—e him to wrath through out filthineâ—â—e in steede of thankes for the same his great mercy 4. But peraduenture you will thinke the night and darkenesse a fit time for it No Not at night not for For God hath ordained the night and daâ—kenesse not only that we might take our reste and sleepe but also to set afore vs a type and shaddowe of the euerlastinge borroâ— and darkenesse that hee hath prepared in Hell for suche as contempne him and disobey his woorde and commaundemente And what impudente bâ—ldenesse were it 〈◊〉 to prouoke God to wrathe when hee setteth a signe and picture of his wrath before our face 5. After Dinner or Supper is no fitte time for it Not after dinner or supper for that were as if a shrewd Girle after shee had beene well fedde and cherished of her louinge Father wouldâ— come to him and in steade of thankes spitte in his face who woulde not counte sutch a one worthy to bee 〈◊〉 scourged and plagued hut so do all such as béeing liberâ—ly sed of their heauenly Father runne by and by and 〈◊〉 steede of gininge him thankes by livings to him and his Saincts commit who redeme or such like 〈◊〉 which hée most abhoreth and detesteth Now procéede and apply the circumstance of time in the yeare to your selues and you shal finde the like that is that there is no time of the yeare fit for a Christian to commit who redome in thus 1. NOt at Newyeres tide Newyeares tide for that is the feast of Circumciston when all fleshly lustes and vanities should be cut from our harts And therfore no time then to let theÌ„â—uergrow our hartes and mindes so much that they carry ve euen to commit the outward externall filthy 〈◊〉 2. Not at Twelfe tide Twelfetide for then God appeared shewen him selfe to the worlde and therfore no time to commit such vucleanenesse in the Lordes prefence 3. Not at Candlemas for that is a time of purifâ—y◠〈◊〉 â—lensing of our soules and coÌ„sciences Candelmas therfore 〈◊〉 time â—o pollute and defile the same with such abhomination 4. Not at Shroftide â—yde for that is a time of honest mirth and recreation and wee Chistians are commaunded that when wee will bee merrie wee should bee merry in the Lorde Now now great a shame would it bee for vs if that when all other reiâ—yse in the Lorde in vertue honesty and lawdable recreations we alone should reioyce in the Diuell in the spirite of fornication in vice dishonesty and villainie 5. Not at Lente Lente for that is a time of fasting praying repentance and studyinge to pacifâ—e Gods wrath and if wee then should prouoke him to wrath wee should shew our selues too desperate 6. Not at Easter Easter when our heade Christe rose from death to life after hee had conquered finne the Diuell and all the insernall Atmie and therfore the Churche hath appointed that time speciall to rise from sinne and corruption Now it were to much shame for
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
thrust hedlonge into lamentable filthinesse and eternall destruction sutch as are dronken with lust pleasure and vanity and carelesse of their saluation Turne away from vs therefore O most mercifull father 〈…〉 6. this mischief that wee make not our members whiche are the members of Christe the members of an harlot out of the which the holy ghost is cast forth and so become dennes of spirituall Theeues which are Diuels that rob and spoyle vs of all vertue and godlinesse Graunt Lorde that wee become not dennes of these Theeues that rob vs of Gods fauour and all spirituall treasures so sinkes of all filthines Gouerne vs with thy holy spirite Gal. 5. that wee may eschue the workes of the flesh and become watchful and careful to show forth in our life and conuersation the fruites of thy spirite as thine inheritaunce and possession and habitation of thy Diuinitie Forasmuch then as the flesh lusteth against the spirit 1. Cor. 6. and the spirit against the flesh so that these two the flesh and the spirit are aduersaries one to another Helpe and succour vs therefore O most mercifull God with thy diuine helpe that the holy Ghost whom thou gauest and bestowedst vpon vs when wee were baptised in thy name may beard rule in our members and may preuaile and maister the flesh and all the affections therof least the wanton and leacherous flesh beeinge driuen and pricked forwarde with the furies of fensuall lust the minde be dissolued and pulled a sunder with carnall pleasure and wantonnesse when the motions of the holye Ghost be once kept downe and suppressed Quench in vs wee beseech thee the flames of carnal concupiscence and represse the wandringe lustes of the bodye least we beeing ouercome of them do follow our owne pleasure and corrupt nature Graunt vs most louing Father that wee beeing subiect to the spirite may crucifie our flesh least hereafter we walke in the vanitie of our minde Suffer vs not deare God to seeke after the desires of our will to bring to passe the councels and wicked workes of our owne harte And if at any time beeing predented by flesh and blood wee starte aside and swarue from the right pathe and gouernaunce of the spirite to do any thinge vnworthy our vocation impute not vnto vs for Christes sake that offence but remember that we are flesh lift vs vp being fallen with thy diuine power And because the fleshe of it selfe is vnruly and vntamed impatient of discipline like a wanton fat Caulfe that was neuer vnder hand put vpon vs O Lord thy yoke and tame our flesh by the spirit that by liuing foberly and moderately wee may brydle the same and when wee haue humbled it and pulled downe the pride therof by withdrawinge from it such things as it delighteth in we may bring it in subiection to thy commaundementes leaft cockeringe our selues to much and cherishing our flesh to tenderly we adde vnto it the nourishings and burnings of pleasure and least stuffing the flesh with pyked selected chosen and deuised dainties of meates and likerous dishes wee make it more malepers wanton and lasciuious and cause it as it were impudently and shamelesly to craue and require of vs that which without the breach of thy sacred commaundementes losse of thy fauour which is the foundation of al foelicitie and incurring of thy wrath and displeasure wee can not graunt vnto it For with to much plentie and aboundaunce of meates and drinks our mindes become wanton leacherous dissolute Helpe vs therfore O most mercifull Father that through temperance frugalitie and abstinence from superfluous meates and drinkes our flesh may bee bound to the gouernment rule and leading of the holy Ghost that the body of sinne may be mortified and killed in vs and that thou maist liue and raigne in vs which alone art to be praised honoured and glorified for euer and euer Amen The will of God reuealed and to vs declared not only by his word and voyce but also by examples of most horrible plagues in all the History of the worlde but most notably in Genesis a cleare Glasse of Gods gouernment in both his houses the World and the Church by rewarding the godly and punishing the wicked Gods reuealed will touchinge Chastitie AS God himselfe iâ— a chast minde or spirit so wil hee that all reasonable creatnres do serue him in chastitie and auoyde all confusions of order by him instituted Chitraeus in Gen. cap. 34. The same in effect comprehended in Greeke and Latine verse by the great and famous Clarke Phil. Melancth The sense wherof is after set downe in English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casta deus mens est casta vult mente vocari Et Castas iussit pondus habere preces God beyng a minde bothe chaste and pure with chaste mindes wilve cauld on And to persons pure and chaste with fauour graunts peticion Verses declaringe that as Chastitie is the ornament of all other good qualities so without it that al other are contemptible and naught set by Vt cum de statua facies formosa revulsa est non decus in reliquo corpore truncus habes Sic reliqui mores spreti sine honore iacebunt ni fint ornati laude pudicitiae The sence wherof is thus in Englishe the simititude somewhat altered As when the body and the heade are seperate in twaine No grace nor beautie in the corps doth any more remaine So other guiftes and qualities that can in any bee Without the vse of Chastitie contempned still wee see A notable and singular Latine Uerse which the Author once englished for his sayd Counsins three sundry waies in sense though not in wordes as followeth Venter pluma Venus laudem fugienda sequenti ¶ The first way SHee that louts to leade her life with prayse and commendation Must slouth subdue and giuttony and carnall delectation The second way S. In crucifiyng his old man fleshly lust SHee that to perfect happines will study to attayne Must laboure vse and abstinence and sometime suffer paine The third way AFter death who makes 〈…〉 Must paynefull bee and temperate and 〈…〉 Bonum biantis consilium omnibus 〈…〉 speculo semetipsos intuentibu◠〈…〉 IN speculo teipsum contemplare sifâ— apparebis age quae deceant formam Sin deformis quod in faciâ— minus est id morum pensato Pulchritudine The good and wholesome counself of a naturall wise man beeinge but a Pagan worthy to be remembred alwayes of young Gentlefolkes especially of Gentlewomen wheÌ„ they looke in their attyring Glasses least at the general iudgements Pagans as Christ 〈…〉 sayth shall arise vp to their condeâ—nation Englished by the Author in Prose and Meeter 〈◊〉 applyed to his saide Cousins VIew well thy selfe in a Glasse and if thou appeare faire and beautifull do such thinges as become a faire and beautifull personage but if thou seeme soule and yll fauoured then recompence the fouleneâ—â—â— of thy face with the fairenesse of thy manners IN christall Glasse with 〈…〉 beholde thy face and phifuâ— And if thou sée by Gods good grace thy selfe t' excell in beaufie In vertue and in godlynen endeuour thou likewise Among them all that line with 〈◊〉 to beare the pricke of price But if therin to view of eye thou â—â—â—st appeare deformde For recompence let all thy lyse with vertues bée adâ—iâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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—
this 〈…〉 be Gods But whether sayd true 〈…〉 great 〈◊〉 and should haue dâ—â—e to 〈…〉 if christ 〈…〉 had 〈…〉 â—eastly 〈…〉 of the 〈…〉 by his holy word 〈…〉 also 〈…〉 plainly 〈◊〉 the 〈…〉 〈…〉 the whore 〈◊〉 and 〈…〉 vnto his 〈…〉 that he will not 〈◊〉 it once named among sutch as 〈◊〉 his â—olâ—name worshippe Ephes 5. seruite 〈◊〉 religion that is amonge Christians Ephe. 5. Whereas God hath thus declâ—red his 〈…〉 vnto vs These impudent 〈◊〉 I saye will 〈…〉 〈◊〉 to set them selues 〈◊〉 the Almightie 〈…〉 and say vnto you Tush you are 〈◊〉 andinsâ—â— take â—our plansure whiles 〈…〉 you shall 〈…〉 to harken to Gods 〈…〉 ly for you 〈…〉 time is for time will away 〈…〉 but daliaunâ—â— pastiâ—â— and a trickâ— of 〈◊〉 Let 〈…〉 fore â—nioy our pleasures and 〈◊〉 together you can neuer doe 〈…〉 and 〈◊〉 〈…〉 these sinkes of 〈…〉 that thus 〈…〉 are nothing els but the 〈…〉 bloweth abroad his 〈…〉 to 〈…〉 to eternall daâ—nation 〈…〉 heede and call to God for grace to reâ—used 〈…〉 And therfore when you 〈…〉 vnto yâ—◠〈…〉 in 〈…〉 〈…〉 the 〈…〉 and call to God for grace 〈◊〉 And 〈◊〉 that when God calleth you 〈…〉 you must come though it 〈…〉 that is in your youth 〈◊〉 that now you are 〈◊〉 to the greate Supper 〈◊〉 in the 〈…〉 to the 〈◊〉 ding if you refuse to 〈◊〉 you 〈…〉 and other set in to supply your 〈…〉 Math. 22. Luk. 14. Consider 〈…〉 that as 〈◊〉 commeth 〈…〉 to the Markat as the 〈…〉 the â—â—ng as the 〈…〉 in the state of â—oredome as 〈…〉 state but 〈…〉 for youth without repentance which 〈◊〉 can take of themselues but whâ— God geueth it you should be dampâ—ed for euer And whether he will 〈…〉 it it is vncertaine and therfore is it 〈…〉 a verâ—entie for 〈…〉 for 〈◊〉 better instruction herâ—in I will not 〈◊〉 to write 〈…〉 wore for worde a piece 〈…〉 it agreeth â—o well with this place and purpose Ex homill Coâ—stder further the vncertaintie and britlenes of our liues which is such as wee can not aâ—â—are our selues that wee shall liue one howre or one halâ—e quarter of it Which by experience wee doo â—lude daily to bee true in them that beeing now â—erry and lusty and sometimes â—easting and banketting with their freendes do fall 〈◊〉 dead in the streetes and other whites vnder the Boorde when they are at meaâ—â— These â—aily examples as they are most terrible and dreadfull so ought 〈◊〉 to moâ—ke vs to seeke for to 〈…〉 Judge that wee maye with a good conscience appeare beefore him when soeuer is shall please him for to call be whither it be sodainly or otherwise for wee haue 〈…〉 charter of our life then such had But as 〈◊〉 are most certaine that wee shall 〈◊〉 so are wee most 〈◊〉 when wee shall dye For our life doth lye in the hâ—ne of God who will take it away when it pleaseth him And 〈◊〉 whâ— the highest Soumer of all which is Death shall come hee will not hee sayed nay But wes must bee forthwith packing to bee presented béefore the iudgement Seate of God as hee doth finde vs according as it is written Eccle. 11. Where the Tree falleth whither it bee towardes the South or towardes the North there it shall lye Wherunto agreeth the holye Martir of God S. Ciprian sayinge As God doth finde thee when hee doth call so doth hee iudge thee Let vs therfore fellow the councell of the wise man where hee sayth Make no tarryinge to turne to the Lorde Eccle. 5. and put not of from day to day for sodainely shall the wrath of the Lorde breake forth and in thy securitie thou shalt bee destroyed and thou shale pâ—rishe in time of vengeaunce Which wordes I praye you marke diligently because they doo most linely put before our eyes the â—ondnesse of many men and women which abusing the long suffering and goodnes of God doo neuer thinke on repentaunce or â—mentment of lyse Eccle. 5. Follow not saieth the spirit of Wysdome thine owne minde and thy strength 〈◊〉 in the wayes of thine harte nâ—ther say thou 〈…〉 beinge mâ—â— vnder for my work 〈◊〉 the reuenger will â—euenge thing iniquitie And say not I haue finned and what euill hath come vnto 〈◊〉 for the Almighty is a patinâ—â— rewarder â— but hee wil not leaue thee vnpuâ—gshed Because thy sinnes are forgiuen thee bee nor without 〈◊〉 to â—eape sinne vpon sinne Say not neither the mency of God is greate hee will forgiue my manifolde sinnes For merey and 〈◊〉 come from him and his andiguation 〈◊〉 vpon vâ—repentant sinners As if he should say art 〈…〉 and mightie art thou yonge and 〈…〉 the wealthe and ritches of the worlâ—â— or when that thou â—ast 〈◊〉 hast thou receaued no punishment for it Let none of aâ— the so thinges make thee to bee the â—lower to repent to turne with spéede vnto the Lorde For in the daye of punishment and of his sodaine vengeance they shall not be able to help thee Wherfore specially when thou art either by the preaching of Gods worde or by some inward motion of his holy Spirite or els by some other meanes called vnto the Lorde neglecte not the good occasion that is ministred vnto thee least when thou wouldest repeâ—te and turne to the Lorde thou hast not the grace for to doe it For to turne from euill to good from the Diuell to God from concupiscence to Christe is a good guift of GOD which hee will neuer graunt vnto them which lyuing in earnall securitie doo make a mocke of his threatninges or seeke to rule his spirite as they luste as though his workinge and gâ—iftes were tyed vnto their will And thus much out of the sayd godly and learned Homilie 〈…〉 COnsider and remember furthermore that god requireth of his people the first frutes that is the flower of their youth for his 〈◊〉 and so commaundeth in mâ—nye places of the Scripture Soâ—â—e thy GOD in thy lustye yeares Remember thy maker in the dayes of thy youth Ecclesiasteâ— 12.1 c. He will not take in good partâ— that his enemy the diuel should haue the fresh fragrant 〈◊〉 flowers of our age The first frutes that God requires of the lewes was a type 〈◊〉 figure herâ— and 〈◊〉 the fowle fading stinkinge wythered weedes thereof That is hee can not broâ—ke that wee should serue the Diuell whiles wee are able to doe serâ—ice and to serue him when wee are 〈◊〉 and vnwealdy and able to doo none Neyther is it any reason that 〈◊〉 good God our â—â—unteous rewarder and 〈◊〉 tell 〈…〉 whome commeth alour 〈…〉 our age time and seruice 〈…〉 our dire and deâ—dly enemy 〈…〉 and cruell destroâ—â—â— fro◠〈…〉 and endlesse calamitie the best and faâ—est That the Diuel 〈◊〉 haue the 〈…〉 GOD caste ware 〈…〉 * This vvaâ— signified in the olde Testament in that that gorefused for his sacrifice any thinge
〈◊〉 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
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