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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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—
THE RIGHT RVLE of Christian Chastitie Profitable to bee read of all â—…dly and vertuous Youthes of both â—…e bee they Gentlemen or Gentleâ—…men or of inferiour state whatsoeuer Collected and written by one studious to gratifie his freendes and profit his kiâ—…ed First priuately for the instructâ—… forewarning and forearming of certayne younge Gentlewomen his neare and deare Cosins and after published by the same in hope to profit the Church common wealth according to his Talent The â—…thode wherof is to bee 〈…〉 mediatly after the Preface to the Reader Imprinted at London by Richard Johnes and are to â—olde at his shop ouer against S. Sepulchers Church without Newgate TO THE RIGHT WORshipfull godly and vertuous Gentleman Maister Henry Bromley Sonne and Heire apparant of the right Honorable Sir Thomas Bromley Knight of the Queenes Maiesties most Honourable priuie Councell and Lord Chauncellour of England and to all his godly and vertuous Brethren and Sisters VVilliam Hergest their Honorable Fathers most humble Seruaunt and daylie Drator wisheth all temporal prosperitie in this life and in the life to come euerlast inge blessednesse AFter I had deliuered this Pamphlet to certaine learned profound graue persons right vertuous worthy Gentlemen and Gentlewomen to be perused that I might vnderstand and receaue their iudgements touchinge the same whether it were to be consecrated if Christians might so speake to * Feigned of Poets to bee president of the fier Vulcane or a One of the nine Muses supposed to bee president of celestiall matters such as are most worthy the meditation and practise of all chaste persons but specially of Virgins and single folkes Vrania And after that they by fauourable sentence had not onely acquited it from the firie flames of vulcane but also adiudged it to be enlarged out of the darke prison of if I might so terme it vnknownnesse to walke at libertie in the light of edition as beeing profitable in their indgement to confirme chaste mindes in their godly purpose and by Gods grace to stop and stay such as be not altogeather gracelesse from beeing caried hedlong into the deepe and daungerous Sea of raging affection and so except God in great mercy stay them into the bottomlesse gulfe of endlesse perdition After these euentes I say so fallen out I studied with my selfe to whom I might most fitly dedicate the same And pondering the matter deeply in minde in respect of dutie matter and persons I found iâ— in a manner due vnto you right worshipful vertuous Youths For respectinge my dutie vnto the right Honourable your Father my verye good Lorde and Maister and his bountifulnesse towards mee of his meere beneuolence without any desertes on my behalfe VVhat can bee more due then that the person maintained defended and preserued in such commodious and quiet state as by Gods fauour and prouidence hee enioyeth though in it selfe it bee but poore meane and simple should bestow and imploye all his study endeuours and labours to the vse commodity pleasure or contentation of his maintayner and defender Or if his preseruer and protector in such quiet state should bee of such excellency praeeminence and dignitie and himselfe of such basenesse pouertie and vnabilitie that in no wise hee should bee able to pleasure him yet to assaye and endeuour to the vttermost of his small power to profit his especially his Children in time to come supplyers of his roome here vpon the face of the earth and Heyres of his vertues Renowme and Honour Agayne hauing relation to the matter and persons what is more fit meere or conuenient then that a Discourse or Treatice of Christian Chastitie collected and written by a Batcheler and singleman by vocation and profession studious of chastitie should bee dedicated to young vertuous youthes not only chast but as yet euen Maydes and Virgins I thought it therfore no lesse conuenient vnto my bounden dutie then meete for your persons and professions to present the same vnto you Not for that I am so rude or sencelesse that I thinke any of you to stand in neede of any such discourse or admonition whom I know by the great wisedome and prouidente care of my good Lorde your Father and by the dilligente instruction and nurturinge in the Lorde of my good Lady your Mother and by the godly and vertuous domesticall examples of them both togeather with your owne good natures vertuous dispositions rare towardnesses to be so grounded and setled in all godlynesse and vertuousnesse as you neede not greatly any exhortations to the same especially such as are destitute of Rhethoricall exornations as this is but as a token of thankefulnesse or signification of a gratefull minde and humble dutie Neither yet peraduenture shall you at any time repent you of the reading hereof or thinke it a losse time bee it neuer so destitute of eloquence trapped wordes or filed speech as tending rather to playne profite then vayne pleasure For besides the methode and order beeinge such as the lyke wherof I haue not as yet seene in our English tongue I hope the pith substance of this matter is so plainly set downe as it will delight your vertuous and chaste eyes to consider and vew the shew sight and prospect therof seeinge your owne vertues so plainly displayed and the daungerous Rockes of the contrary vices wherupon many lusty youthes now a dayes alas for pittie do make wofull and vnreparable shipwracke and which you by Gods grace vertuous education and the prudent and carefull prouidence and domesticall example of your honourable Parents and godly kinsefolkes haue hitherto I trust euer shall prosperously escaped so clearely discryed This much I dare be bold to affirme because I know the Authors wherout I collected the greatest part of this Treatice to be godly vertuous and learned yea and eloquent also though in this matter for the most part studying Breuitie and perspicuitie they neglect and omit the same But in reading hereof this I am most earnestly to request that though in some place vice be induced and represented in its lothly forme and shape and with termes and Phrases vnfit for VVorshipfull eares yet that you would of your goodnesse beare with the same seeinge it was first written for Children mine owne neare deare kinsewomen for whoÌ„ I thought it was expedient that vice and the filthy practices of the vitious should be set out in their blacke and lothly colours to the intente that youth might euen from the very hart shun hate abhor and detest the same as of all the godly and vertuous it is and ought to bee And that which the Axe of courteous interpretation and of taking and construinge of thinges in the better part which is an excellent vertue especially beseming all Gentlefolkes in Latine commonly called Candor a proper name in English for the which vertue such is the barennesse of the tongue in some parts we lack you would at once shred away cut of all
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
〈◊〉 me may do our dutie of obedience towards God for it is Gods will that there shoâ—ldâ— shine in Mankinde the vertue of Virginity and Chastitie that wee may know that God is a chaste minde and loueth Virginitie Chastitie Virgins and chaste persons And by the mention of this vertue wâ—â— may discerne him from vncleans Natures Of this cause it is written 1. Thes 4. This is the will of God euen your holinesse that yee abstayne from Whoredome or Fornication and that euery one know how to possesse thâ—â— vessely that is their body 〈◊〉 holinesse and honour 〈◊〉 the 〈◊〉 Testament there is a playne preâ—â—pte and 〈…〉 〈◊〉 of Holinesse and Puritie of life geuen to all Gods people in these words or the like in effect Be holy as I am holy fayth the Lorde vnto his People Or as some reade For I am holy and cannot abide an vnholy and prophane people THe seconde canse is 〈…〉 that we may continue in Praier which as S. Augustine affirmeth is to the faith full person praying An inâ—incible Fortres and Holde vnto god an acceptable sacrifice vnto the Angels that attend vppon vs a solace and comfort and to the Deuell and wicked Spirites a whip and torment which we can not doo if we pollute and defile our selues with Whoredome and â—nclâ—anesse For God beynge a pure and chaste mynde and spirite will not beare the Prayers of sutche but doth abhorre and detest them And therefore sayth the same S. Augustine That the barkyng of dogges and the bellowyng of Bease and the grunting of Swine is more acceptable to God then the inuocation and â—…ng of unâ—… persons THyrdly least wee loose the excellent giftes 3. The reteyning of Gods grace and fauour and of all good gifts that flow from thence that God in merrie hath bestowed vppon us and that we may reteyne and keepe the fauour of God the holy Ghoste Faith Repentance Justification and all other spiritual giftes And also to the ende wee may keepe our corporall gifts and externall as bewtie strength health estimation good name and fame and sutch like For these good giftes do they shortely lose that willingly and wittingly polute and defile them selues with vnlawfull lustes Filthinesse and Vncleanesse FOurthly Because Virginitie and Chastitie of itselfe 4. the fourth cause vvhy vve should studie and endeuour to keepe and retaine virginitie and chastitie to vvit for that it is the ornament of all other qualities and the force and strength of reputation is a great and necessarie ornament of al other virtues and giftes which beyng once lost and taken away all other Garnishments of wit learnyng and vertue are disgrated and defaced And therefor 〈…〉 and 〈…〉 vnto the head and face in the body of man For as the head and face beyng once cut of the rest of the body is but a dead carâ—…as without anie grace comelinesse or decencie ignorâ—…ous and contemptible so when 〈…〉 other giftes and vertues in that deformed person are contempned and dispised and the person 〈◊〉 and worthy of no estimation FIfthly least 〈…〉 in this worlde 5 To avoyde gods plagues and punishments or in the 〈…〉 that wee may auoyde eternall and present 〈◊〉 and 〈…〉 are oppressed or at the least 〈…〉 time or an other For God is immittable 〈…〉 but doth 〈…〉 and vncleanenesse one 〈…〉 here in this world or in 〈◊〉 eternally 〈…〉 For this is an eternall 〈…〉 that is set downe 〈…〉 and Adulterers God will iudge That is will plague and punish A figuratiue speeâ—he taken of an earthly Iudge whose office is to appoint what plague and punishments shal be executed vpon offenders and guiltie condempned persons Touchyng the eternall plagues of whoores and whoremonges Cor. 6. the holy Apostle S. Paule doth preache with great seucritie 1. Cor. 6. Bee not deceaued neither Whoores Whoremongers nor Adulterers so all possesse the kingedome of God 〈◊〉 5. And Gal 5 The workes of the Flesh are manifest Adulterie Whoredome Vns hamefastnesse c. They that do these thinges shall not possesse the kyngdome of God 〈◊〉 5. Eph. 5. No whore whoremonger nor vncleane person shall haue any heritage in the kyngedome of Christe and of God Let none leade you out of the way of the Lorde with bayne and filthâ—e talke for because of sutche thinges the wrath anger indignation and curse of God commeth vpon the disobedient and stubbern breakers and violaters or transgreffers of Gods law And of the plagues and punishmentes of Whoredome and of 〈…〉 of postution of the bodie in this life bothe Publique and Priuate the whole Hystorie of the worlde doth Preache For many times for Whoredome whole countries are bestroyed as the must frutefull and fortilest parte sometime of the whole world Sodome with the townes and Cities adtoyning 〈…〉 As the citie of Sichâ—m Gen. 54. As the most famous Citie in all Asia 〈…〉 yea in all the world at that time Troye and the countreys adioynyng And as the renoumed Citis in Greece Thebes and infinite moe Al whiche florishynge Cities with the Countries wherein they stoode were burnt vtâ—erly destroyed for Whooredme and vnlawfull Lâ—stes And many times for this filthy sinne whole Hostes and Armies are killed and flayne As thrée and twentie thousande at once of Gods owne people by profession in the Wildernesse 〈◊〉 25. Num. 25. As the whole Tribe of Beniamin beyng so poyâ—â—â—â—s 〈…〉 so many thousandes 〈…〉 20. Iudg. 20. The banishment also of 〈◊〉 2 of Kyngs 11.15 And the captiuitie of Babilon were bitter buddes of this cursed roote And if wée marke wee shall see from time to time dayly examples before our eyes of Gods borrible plagues agaynst Whoredome and vncleannesse Punishmentes passe plagues miseries and calamities euen through the houses of Princes Noblemen Gentlemen Yeoneen and priuate persons for this filthy sinne because Gods rule remaineth vnremooueable Euery foule that shall commit this abhominations shall bée rooted â—ut from of the face of the earth or as some translate it The earth shall vomit and spue out euery one that shall do any of these abhominations Againe Whoores whooremongers and adulterers God will iudge and punish and not them their selues only but also many times their posteritie and offpringe For God doth commonly punish the vnlawfull lustes of Parentes by the infelicitie vnhappines talamities miseries and shame of their Children God herein kéepeth the Rule Wis 11.16.17 set downe in the Booke of Wisedome The. 11. Verse 16.17 By what thinges one sinneth by the same hee is punished A plaine example of this Rule wée may sée in the Tragedie of Kinge Dauid that for abusinge his séede in pollutinge and defilinge his trustie seruaunt Vrias his Wise was by his owne séede Absolon his Sonne thrust out of his Kingdome his dearely beloued Spouses poluted and defiled in his owne Pallaice before the Sonne and the people brought to great calamitie misery and distresse yea hée him selfe put to great feare and
gluttons and dronkardes sinne agaynst their owne bodies that is they do afflict vexe trouble torment and gréeue their bodies by 〈◊〉 peraâ—inge the constitution or good and 〈…〉 thereof by ouer charging the same with meates and drinckes by decaying the health thereof and by proturyng and fetchinge through distemperance manie sichenesies and diseases And do contumeliousely and spitefully abuse their bodies and do let and hinder them and keepe them from 〈◊〉 the Temples of the Holy Ghost instementâ— of diuine actions that in of vertu and godlynesse which 〈◊〉 before is declared cannot bee â—rought of them which like Swyne wallow in the miry puâ—dels of Gluttonis Aâ—esherie and sutch like vyces And herefore as they that kill and murther themselâ—es are greater senuers then they that kill 〈◊〉 â—o are Leâ—cherous persons 〈…〉 terers aâ— Bellygods greater offenders then others because they efile polute and destroy their owne bodies whiche should 〈◊〉 the Temples and dwallynge places of God And therefore counte not fleshly pleasures bodyly lust and excesse in diet small saultes that bryng vnto vs suâ—ch great mischiefes miserie woe and calamitis The fourth parte of this Discourse which intreateth of the causes that procure whooredome and vncleanenesse BEcause as wisedome teacheth and experience proueth that person which will auoyde any daunger or mischiefe must also eschue the causes therof It is expedient for youth to know the causes of Whooredome Adultery and all kind of filthinesse and vncleanenesse to the end and purpose that they may auoyd the same causes with all diligence and wary carefulnesse least the pernitious effectes doo consequently follow to their vtter vndooinge the cheese causes are these that follow THe first and principall cause 〈◊〉 Originall â—in or our naturall pronce nes and readinesse to sinne and vice is the general corruption of our nature which wee draw from Adamour first Parent by meanes of his transgression and falling from God the which is as it were the Welspring roote of all euill from whence whooredome all other sinnes 〈◊〉 spring and flow The Apostle S. Paule Rom. 7. where bée complaineth of this welheade of mischéefe calleth it sinne dwelling in our flesh which is our crooked nature prone and inclined to all naughtines the which hée well calleth finne both because it is an enemy and contrary to the law of God And also because it is the roote of all other sinnes whatsoeuer This is the originall corruption and filthinesse of our harte from whence proceede signes gestures woordes and woorkes that vtter and shew our inwarde vncleanenesse This inwarde corruptioÌ„ felt the Prophet Dauid when héeing admonished of his sinnes hee cried out vnto the Lord sayd Psalm 51. A cleane hart create within mee O God a right soirit renue in my inward partes Psalm 51. Where hée destreth a clean harte to be made within him he doth manifestly confesse that his harte is polluted and that his former sinnes did procéede of an vncleane harte All the godly doo daily pray to be cleansed from this impuritie of harte and doo watch the same as diligently as they can and studie to suppresse it and keepe it vnder The differéce 〈◊〉 the godly and vngodly that it breake not out into wicked woordes and woorkes wheras the wicked and vngodly stir it vp and studie to put it in execution or action And this is the difference betwéene them both The one studieth to bridle their lustes and the other to fulfill them And therfore if you wil be of the number of the godly and partakers of the rewarde prepared for them and auoyde the punishmentes made ready for the wicked you must study daily to bridle your fleshly lustes and fight continually against your owne corrupt nature THere bee other secundary causes 2. Idlenesse â—ndernes â—â—oyding of â—â—nest labour wherby this euill that lyeth hid in the harte is fostered fed and stirred vp as idlenes and eschuing of honest labour tendernes and delicatenesse An ydle and full belly commonly as it were fometh out all vnlawfull lustes wee see daily examples hereof beefore our eies which I now omit for breuity and for that hereafter more shal be therof spoken in that parte of this Discourse which intreateth of the remedies of sensuall lust THis corruption 〈◊〉 Hearing seâ—ng touching â—â—uncinge reading bavvdy bookes or â—llades this pronenes and readines of our nature to filthines and vncleanenesse is stirred vp also by hearing by séeing by touching by dauncing and by readinge of wanton and bawdy Bookes or Ballades The strongest poyson of this infection is drawen in at the eyes And therfore it is said in the booke of Wisedome What is created more wicked then the eye And therfore they that studie to liue a pure and chaste life must moderate and refraine their eyes that they wander not to much abroad no passe the bands of modestie Wherfore this sentence is oft repeated in the Scripture by the godly I haue made a couenant with mine eyes that they behold not vanitie It is also stirred vp by hearing and therfore youth when they heare bawdy persons who are the Diuels bellowes to kindle the â—â—er of wanton lust in the hearers vnles they bee assisted by Gods speciall grace blow out their filthinesse by ribawdous talke or Songs they must stop the eares of their minde least they heare that by day which they can scarse put out of their minde by night Great daunger commeth also by touching and therfore it must be anoyded of such as studye to preserus their Virginitie and Chastitie OCcasion also is a great cause hereof 4. occasion oportunitie whither it bee by dwelling togeather in one house or by béeing long togeather alone without company and therfore is to bee shunned of all those that haue a care to liue honestly FIfthly 5. The cherishinge of vvanton thoughtes the continuing and cherishinge of soule filthy thoughtes and cogitacions for such a thought or cogitaciou if it be suffered to tarry any space it mooueth the affection or the desiring parte of our soule or minde The affection if it bee not forthwith repressed and kept vnder it is inflamed and set on fier then the affection beeing inflamed and set on fier compelleth the will to consente and after foloweth the shamefull deede The filthie fact oft committed is turned as it were into Nature so that then it will bee a barde matter to steppe backe but the partie diseased is commonly without Gordes speartall grace euen as it were compelles to fall contrary to the counsell of the minds countrary to conscience and reason As appeareth in the historie of the filthie Quean Medea though coâ—en of great parentage whose desperate complayus was thus I see the thinges that are better and I allow wel of them and yet I follow the thinges that are worst which is al one in affect as if she should haue sayd I know and see the way to felicitie and yet I runne
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
of filthinesse shame and confusion like Swyne and rammish Goates They are so beblinded that they can not see what an vnseemely miserable and phrenticke a thinge it is to loue beastly pleasure to ware pale wanne and coursely coloured to beecome leane and out of all good plight and likinge to weepe to blother to yere to sobbe to brall to chyde to currie fauour and flauishly to bee subiecte to a filthie sincke and stinking strumpet or to some beastly doungâ— hill Slaue berayed and ouerwhelmed with all kinde of villainous vice FIfthly this detestable sinne hath this propertie also It bringeth vvith it a defire to sinne offende stil vvithout ceaâ—singe that it is not ended with once or twice committinge the fliâ—hy facte but is carried with a certaine continuall studie of sinninge and holdeth a Man or Woman as a Captine Prisoner or Bondflaue and wearyeth their snared and intangled mindes both day and night with most vayne and filthy cogitacions thoughts destres So that they feele as it were a kinds of Hell within their mindes they are so vered and tormented inwardly with the troublesome spirite of Fornication or Whooredome Tvvo mischiues or vvocâ— wherof one alwayes way teth on vnlavvful lust and so shall continue for euer 〈◊〉 GOD in mercy mightely renue them by his principall spirite of repentaunce And therfore whosoeuer doo intende to yéeld them selues to the fâ—ithie spirite of Fornication let them make this reckoninge with them selues before hande that one of these two miseries most certainâ—ly wil follow and come to passe 1. The one Either that the poysoned Cup of fleshly pleasure beeinge once tasted of will so bewitche obscure duske and darken their mindes that they shal goe from filthinesse to filthinesse from shame to shame and from villaing to villanye vntill they beeinge vtterly blinded fall into a reprobate sence and seared conscience that can feele no difference béetweene Vice and Mertue Godlines and wickednes honesty dishonesty And so beyng incorrigible and obstinate in euill lewdenesse and naughtinesse can neuer leaue beastli pleasure no not then when it hath left them The which wee see to come to passe commonly in the folowers of â—lthy pleasure that when the body touchynge the acte of generation is vtterly dried vp bewti withered their bloud cold their strength faylyng and their eyes daselyng yet they neuer leaue itchyng And then with more wickednesse they beecome baudie talkers then in times past they were shamelesse deers then the which thing what can be more detestable or more monstrous Or that if it come to passe by Gods speciall fauour â— The other that they come to theyr right minde agayne and repent them of their wickednesse filthinesse and follie yet that shorte and fugitiue pleasure must bee sorrowed for with greate grief veration of minde with mutch labour and many salte and brinish teares How mutche better therefore were it not to taste at all of this daungerous cuppe of deadly poyson forbidden lust I meane then either to be brought into so vncurable blindenesse or to buy so farre too deare so faulse and fleetpng a shadow of pleasure SIxtly It maketh a 〈◊〉 or woâ—an light vn 〈◊〉 and vn profitable it maketh a man or woman not onely vayne and light but al together in a manner vnprofitable For it cannot be that that person can be profitable either vnto himselfe or other that is possessed with the spirit of Fornication or whoredome of what degree so euer he or she be For what excellent thynge can that minde brynge to passe that the Diuell hath snared bewitched and beeblinded SEuenthly 〈◊〉 into great perils and dâ—ungers of body and 〈◊〉 foule it casteth a man or woman into great daungers and ieoperdies of bodie bothe of sickenesses and diseases as of the Palste Phrenste Frenche pockes and diuerse other horible and lothely maladies and many times of life and limme too as witnesseth Solomon in his Prouerbes Zeale and furie shall not spare them in the day of vengeance neither shall it heare anies prayers And in an other place Solomon compareth the followers of this vice vnto an Ore led vnto the Shambles and vnto a Birde making haste vnto the Suare For as the Birde with a litle corue is entised into the snare and so caught and destroyed so doth the Diuell with the hayte of filthy pleasure catch many and lead them to misery and wretchednes in this world and endles perdition in an other world And as the Ore is first pleasantly fedde and then drinen into the Shambles and knocked in the head so the Dinel â—des many with pleasure and vanitie to prepare them and make them meete for his Hellishe shambles of endles tormentes EIghtly this sinne is of this Nature 8. It bringeth two to the diuel at once vnlesse god in mercie dravv them backe that it bringeth two persons to destruction at once Hée that otherwise Anneth because hée sinneth alone repenting alone is restored and in his conscience by Gods grace quiâ—ted but the Whoremonger Whoore and â—ulterer when they repent if they truely repent they can not bee but greatlys troubled and vexed in conscience in their behalfe with whom they haue offended and whom they caused to 〈◊〉 with them into the Diuels clawes out of the which God in mercy hath deliuered them NInethly it taketh away our good name and fame 9. It loseth our good name which as the wise man sayeth is better then golde and precious stones and maketh vs infamous odious and hatefull to God and to all godly and vertuous persons For the brute and rumour of no vice stinketh more caryonlike vnto them then that of Leachery and beastly luste These and many other mischiefesâ— doth this finne of Whoredome and Adultery draw with it 1. It dismembreth Christe maketh vs of the bevvtiful children of God the vglie elfs of Sathan that is It dissolueth our commuâ—ion with christr ma â—eth vâ— members of the 〈◊〉 Synaâ—ge â—he congregation of the wicked â—mned of whom soeuer it bee committed but these hortible euils and mischiefes that follow concerne Christians onely FIrst Christen men or women by committinge whoredome or adultery or such like vncleanenes take the members of Christ and make them the members of an Harlot For wée Christians by faith and sanctification are so ioyned to Christe and Christe to vs that wee are knit and growe togeather in one body and by stickinge and cleauing vnto him are made one spirit with him And because they that doo commit whoredome are made one bodye with the Hoore 〈◊〉 Harlo◠〈◊〉 they doe commit the villanie withall aâ— the spirite of truth telleth 〈◊〉 by the mouth of the holy Apostle 1. Cor. 6. Know you not that your bodies are the members of Christ should I then take the members of Christâ— and make them the members of an Harlot God forbidâ— Therfore that christen man that coupleth him selfe with a whore and thaâ— christian
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
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
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
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