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
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
iurisdiction of Christs their redeemer and yeeldâ— them selues bondslauâ—â— to Sathan to bee ruled by his filthye spirite of Fornication and so doo vnto God greate spight and villanie whom they ought to glorifie both in bodye and soule by the cleanenesse puritie and hâ—llynesse of both FOurthly 4. It driueth away the spirite of prayer so that wee cannot pray to any our profit this filthie sinne maketh that Christians can not pray it taketh from them their armour defence which is Prayer as the Prophet telleth vs A stronge Tower is it to the faithfull to call vpon the name of the Lorde it defendeth them against all temptacions and assaultes This defense it taketh away from them and leaueth them vnâ—ensed and helplesse to bee a pray to the Diuell and wicked spirites For as Sainct Iohn sayth 1.10.3.8 1.10 Ca. 3. Verse 8. Hee that of deliberate purpose committeth sinne and of purpose continueth therin without repentaunce is of the Diuell And the Scripture sayeth in many places that God beareth no sinners that is that haue a purpose to continue in sinne but that their prayers are abhomination vnto him as wée reade in the Psaâ—mes And for confirmation hereof I will not sticke to set downe worde by word the iudgement and sentence of the great Propheâ— of this age of that bright light of Christes Church and worthy Instrumente of God by â—â—om it pleased his diuine Maiestie to bring againe the light of the Gospelle into the world in these last dayes D. Martin Luther who expoundinge the .134 Psalme vseth these wordes folowyng 〈…〉 li 〈…〉 diabol◠〈…〉 〈…〉 prayeth and is possessed with the sinne of Couethusnesse Fleshly lust or any other Deuill to him the Lorde saith Psal â—0 What hast thou to doo to declare myne ord inances that thou shouldst take my couenant in thy mouthe seynge thou hatest to bee reformed and hast cast my wooâ—des behinde thee For when thou seest a Theife thou runnest with him and thou arte partaker with the Adulterers Whoores or Whoremongers c. Sutch was the Prayer of the Phariste whicheâ— departed out of the Temple vninstified Luke 18.14 Luke 18. And in this place the Prophet inueygheth agaynst Myperrites whiche thinke that when they praye GOD seeth not the vncieanesse of theyr hartes This is therefore a necessarie prayer that first GOD woulde geue vs his worde and defende the same agaynst all vayne spirites and Heresies And secondly that hee woulde preserue vs in Innocencie and keepe vs from Hypoâ—rifie These bee the very wordes of this Reuerend Father constrmed and ratified by Goddes woorde wherein wee haue flue thynges to marke and consider Fyrste that by the iudgement of this Prophette or * Syâ—â—ima 〈◊〉 Prophâ—a 〈◊〉 Videâ—s Verevidens quia plas coâ—â—cris â—â—ae aetaâ—â—is viâ—debat â—â—â—oque meâ—â—â—o propheta 〈◊〉 Seer Fleshly Luste is a Diuell and coâ—sequentlye they that are possessed with it are possessed with a Diuell and therefore had greate neede moste earnestly to Praye to CHRISTE the driuer out of Diuels to expell the same And the selfe same thynge signifieth the Scriptures vute vs by callyng it the spirite of Fornication or Whoredâ—me Secondlye that GOD refuseth and reiâ—â—teth the Prayers Worsâ—ippe and Serâ—ice of sutche as will not bee reformed but despice Goddes wor◠〈…〉 take parâ—â— with the wicked and vngodly Thyrdely that the Prayers of fles◠〈…〉 sous are but meere Hypocrisie and dissembly 〈…〉 therefore well compaâ—ed to the prayer of the Pharâ— Fourthly that fleshly minded persons departe 〈◊〉 prayinge vniustified that is baninge all their sinnes vpon their owne backe vnforgiuen for as to be iustified is to haue all our sinnes forgiuen vs and wee to bee counted iust and inâ—â—ocent So to bee vniustified is to haue our sinnes vetayned and wee to bee counted guilty and woorthy eternall dampâ—ation Which how borrible a thinge it is I leaue to your considerations when you come to ripe yeares Fifthly wee haue heare set downe a shorte and pithie definition or description of Hypocrites or countersaite Christians thus Hypocrites are suâ—che Hypocrites who which thinke that when they praye GOD seeth not the vncleanesse of their hart A more fuller description of Hypocrites may bee geathe red not of the same place of the words a litle before thus Hypocrites are sutche as hauings commitied some notable or baynous sinne or of deliberate purpose leadings any parte of their liâ—e contrary to Gods woorde are not onely without all remâ—rse of conscience but also make a great shewâ— of Religion and holynesse presume without repontaunce or purpose of amendment euen in the holy Lordes preseuce to praye who hath protested in many places of his woorde that the prayers of the impenitent are abhominable in his sight and not lyuinge the Gospell but rather leauinge the Gospell especially in lyfe and conuersation yet bragge of the Gospell as though they were true Christians This discription may plainely bee geathered out of that reuerend Father his Exposition vpon the sayde Psalme Finallye wee can not praye but accordinge to the forme that our Maister Christs hath taught vs whose Schollers wee professe to bee Our Father which art in Heauen c. But looke all the whole Scripture throughout and you shall finde that wee can in no wise call God our Father but only in respect that we haue coÌ„munion vnion with Christ his only Sonne in whoÌ„ alone resteth our adoption and title of sonship to godwarde or toward God Which communion and vnitie if we dissolue and breake as afore is sayde by whoredome and sutche like wickednesse we cannot call God any more our Father but our dreadfull and terrible iudge for so is hee to all such as are no members of Christs For without christe wee are vnder the law and subiect to al the curses therof which are horrible Deut. 28. Deut. 28. The reading whereof would make a Christian hart to quake tremble once to thinke to dissolue the Communion with Christe in whom alone hee is deliuered from those curses and without whom all hange ouer his head And therefore whores and whoremongers when they pray if they will say true they can not say Our father which art in heauen But rather our fearce angrie and terrible iudge and reuenger Neither can they say with a sencere and no double hart Hallowed be thy name thy kyngdome come Thy will be done c. For Whoares Whoremongers and sutche like as as longe as they are of that mynde bée determined not to hallow and sanctifie Goddes name but to prophane and vnhallow the same Not to haue Christe â—â—igne in them by his spirite of Chastitie and Sanctification but the deuill by his filthie spirite of Fornication Not to doo Gods wil which is their holinesse and that they should possesse their bodies in holinesse and honour but to doo and execute theyr owne filthie lustes and pleasures And so of the relt for to presequnte all it woulde bée too longe but this mutch
〈◊〉 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