daunger of his life And many times the Children for the secreat sinnes of the Parentes are giuen ouer into a reprobate sence so that they are not ashamed to playe the whores or whoâ—remaisters euen openly And therefore if euer you hope to haue godly Children your selues you must take beede you abuse not your séede nor in any wise pollute the Well head of generation contrary to Gods Law SIxtly 6. The sixt cause of care full keepinge of virginitie 〈◊〉 chastitie 〈◊〉 the reteyâ—ing of Gods 〈◊〉 the â—ntaine of 〈◊〉 good and â—etcyning â—ll good 〈◊〉 graâ— that â—inge and 〈◊〉 from â—ence Rom. 7. Ephe 4. that wée may retayne and kéepe the light of true knowledge of God and bée not punished with spiritual blindenesse erringe and béeinge deceaned in our opinions counsels and busines in our actions dooinges and affaires for commonly they that are giuen to lecherie and bodily luste are striken with the spirite of blindenesse amazednesse drowfinesse giddinesse and hardnes of harte that like franticke and madde Men or Women béeinge accursed of GOD and caste out of his fauour they without shame or remorce of conscience doo and committe such thinges as tende to the destruction of them selues and of other Of this punishmente of Whooredome and vncleanenesse preacheth Sainct Paule Rom. 1. Because they gaue them selues to filthy and abhominable lust God gaue them ouer into a reprobate sence or minde Ephe. 4. They are become straungers to God 〈◊〉 4. for the blindenesse of their harte that haue yeelded them selues to wantonnesse or fleshly lustes Ose 4. Whoredome and wyne take away vnderstanding and wee may see by dailye experience such as are possessed with the spirite of fornication to bee as blinde as Béetels in thinges belonginge to their faluation Wholesome instructions to their mindes and soules vnlesse GOD in mercye turne their hartes is as pleasaunte and delightful as the bright Beames of the Sunne vnto a bleare eyed person they are so nooseled in the wicked workes of darkenesse that the woorkes yea and Children of light are hatefull and odious vnto them On the contrarye parte Virginitie and Chastitie amongst other rewardes obtayne a greater light of the holye Ghoste that doth kindle in them a brighter knowledge of GOD of vertue and godlinesse and that gouerneth the counsels studies and laboures of their vocation that they become happie prosperous both vnto themselues and others Hither appertayneth the saying of Christ Math. Math. 5. Heb. 12. 5. Blessed are the cleane in hart for they shal see God Againe Hebru 12. Follow and practice holynesse and chastâ—ie 1 Cor. 6. without the which none shall see Gâ—d And. 1. Cor. 6. Of chaste persons it is saide know you not that your hartes are the Temples of the holye Ghoste who is the Author giuer and continuer of all good and commendable giftes graces and qualities whatsoeuer Who woorketh most effectually in Virgins and chaste persons and augmenteth his gyftes and graces in and towardes them An example hereof wee haue in Ioseph Who by his virginitie or chastitie refusinge his Mistresse filthye offer obtayned of God encrease of all spirituall giftes graces and commendable qualities as appeareth by the first Booke of the Byble Genesis Wherfore bee you all well assured of this that if by prophanation and vnhalowinge of your bodyes which are the Temples of the Holy Ghoste the giuer and preseruer of all good giftes and qualities you expell driue from you or extinguishe his operation in you which is doone by whooredome and such like vncleanenesse for the holy spirite of sanctification will not abide in a prophane vnholy * Wisdome 1 and defiled Manston Then will all your good giftes and commendable qualities dailye decrease and deminishe in you and you your selues waxe dailye woorse and woorse till you become plagues and Fierbrandes of your house Botches infections and corruptions of such as you shall bee conuersaunte withall and finally odious and hatefull both to GOD and all godly persons which GOD forbidde should euer come to passe But on the other side if by possessinge your bodyes in holynesse and honour you carefully and earnestly study decentlie and comelie and as much as in you lyeth woorthely to entertayne and keepe with you so Noble excellente and woorthy a Gueste Christes Spirite I meane Then will your guiftes and commendable qualities daily increase in you and you waxe better and better and so become profitable members of Christes Churche ornamentes of the Common wealth and bright lightes vnto other in this Worlde and Cittizens of Heauen yea fellow heyres with Christ and partners of his kingdome and glory in the world to come And therfore disdaine not to follow wholesome faithfull councell and in any wise beware of the knauish councell and subtill sleights Fistula duled 〈◊〉 volucreÌ„ dum decipit auceps Impia sub dalâ—â— melle venena latent of filthy lecherous villaines that they shall giue or practice with you secretly or openly to the contrary to your perpetuall shame confussion and destuction if you fellow it and do therafter Beware of their poisoned Honye for it will bee your bane if you taste of it though it bee agreeable and passing pleasaunt to corrupt nature fleshly fancy lust and appetite SEuenthly 7. the leueÌ„th cause is least wee giue offences voto others c. wée must eschue vnlawfull lustes and kéepe the vessell of our bodies in honour sanctification and holynesse least wée deforme and bewray with offences our holy profession of Christianitie doctrine of Christe and the Church the house of God wherin wée liue as Dauid by his vnbridled carnall lost gaue an occasion to the Countreyes adioyninge to speake euill of Gods religion which hée did professe EIghtly 8. The eight cause vvhy vve should keepe whole and vnbrokeÌ„ the band of 〈◊〉 common â—â—cietie and felovvship with god which is chaâ— hoâ—esse and 〈◊〉 of body and 〈◊〉 that is least therby 〈…〉 the destructioÌ„ and vtter sub uersion of our conntrey and common vvealth vvher in vve liue least wee heape vp publike plagues or punishmentes and procure the bestruction and vtter subuersion of our Countrey For vntamed fleshly lustes are the procuringe causes of burninge of Citties and vtter destruction of Cruntreyes as appeareth in diuerse places of the Byble where the wantonnesse nicenesse and whooredome of the Women of Hierusalem is alleaged for a cause of the burninge and vtter defaminge of that goodly famous peerelesse and glorious Temple builte by Kinge Solomon of the ransackinge spoylinge and vtter subuerting of Gods owne Cittie and whole Lande and of the leadinge of all his people into captiâ—itie bondage and slauery and the lechery wanderinge lust and concupiscence of Paris and Helene brought to ruine and vtter decay the whole Kingdome of Troye and caused Priamus the Kinge therof to bee 〈◊〉 in his owne Pallaice after hée had seene his cheefe regall Cittie burned and all his people put to the Swoorde yea and
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
headlynge into miserie And therefore let them that be wise resist the beginnyng of this disease before it grow interrable And assone as the Diueli the Flesh or their owne lust or the worlde by lowds examples shall put into their myndes any wanton and filthy thought or cogitacion let them forthwith without any delay expell the same by thinking of some good and vertuous matter by Praying by Readyng the sacred Scriptures and meditatnug thereon or of some other godly and vertuous booke by Temperance Sobrietie honest labour or some other of the exercises hereafter in this present Treatise mentioned THe sixt cause of this maladie is the fosterynge and norishyng of our naturall lust 6. The surâ—ng therof by forbidden â—ces by Gluttonie Surfeting excesse of stronge and hotte drinkes bankettinges out of due season wanton or ouergay apparell vncomely gestures and futch like instruments of Lust and ceremanies of Venusses sernice and therefore all carefully to be avoyded of the professors of Vertue and Honestie THe seuenth cause 〈◊〉 compaâ—y or wicked 〈◊〉 of this lothely disease of the Soule is the keepyng bauntyng and frequentyng of wanton ungodly company Which daunger in this â—orrupt age is easely incurted of youth for laâ—ke of 〈◊〉 founde indgement For as Pithagoras was wont to sayâ— Commonly in a mulâ—eude the flocke of the wicked is most and the number of the godly least And as a learned man of out countrey of late wrote Where there is one man in these our daies incouraged by the rewarne of Vertue to forthâ— out the secreates of wisdom There are many whiche no doubt allured by the smilyng lakes of Vanitie do spends their whole time in contemplation and peactise of folly Hereof coÌ„meth Slouth the nonâ—ce of Neede Pride the thiese author of Penurie and Filthy lust the mother of all mischiefes And a litle after there be some I fears to manie that know not what Goodnesse meanes heither will they come where Honestie dwelleth Vnthristinesse is theyr hauntyng house Vncleanesse theyr delight Quarrelyng theyr exercise Disdayne their companion and Blasphemous swearyng their coÌ„mon talke This daungerous goulf to Perdition of all the godly and vertuous must as carefully be shunned as the Mariners do the Syrtes Scilla and Caribdis most daungerous places in the Sea and full of deadly perill for feare of shippewracke and losse of all theyr Shippe Goordes Bodies and Liues THe eyght cause 8 Hope of impunitic concealemét of this reprochefull vice in some persons is dope of scapyng vnpunished and of hydynge and concealyng the same But sutch Cicero Honesta bonis viris non occulta petuntur The Heathen that knew neither God nor them selues aright But as S. Paul declareth Rom. 1. became vaine in their imaginations and whose foolish hart was full of darkesnesse yet save this neither know God nor themselues for if they did they woulde beleeue and bee fully perswaded that God cannot abide Iniquitie but is a seuere Iudge and punisher therof in the impenitent either in this worlde or in the worlde to come And that they that are not punished therefore in this worlde haue a greater testimonie of Goddes eternall iudgements agaynst them in an other worlde And that God is the searcher knower and iudger of the harte and therefore that no secreates can bee bidde from him And that the Creator of all is more to be feared then all creatures And consequently that there is no dalying with GOD and that though they can bleare the eyes of men yet that God can neuer be deceaued nor mocked withall But seeth an Hypocrite where soeuer he bee and will pull of his Visour and defect him one time or an other either in this worlde or in the worlde to come THe ninth cause of this mischief is the forslowynge and omittyng of Prayer 9. Omission of praier and the other remedies for this inward disease the neglector contempt of Gods woord yeelding to slouthfulnesse idlenesse by declining honest labours and the lacke of vsing and practising of other remedies appoynted by the learned godly yea commaunded by God himselfe in his sacred worde for the cure and bealynge of this spirituall maladie the chiese whereof here after are remembred Many moe causes of this mischief or deadly disease of the minde or soule there be which to reeite would be too longe But these are the chief And if by Gods grace wee a voyd these causes we shall also a voyde this mischief and maladie it self For to avoyde the causes is to auoyde the effects that come therof The fifth parte of this Discourse which entreateth of the greeuousnes haynousnes and enormitie of whoredome and Adultery FOrasmuch as in these last daies and perrilous times fore-shewed by the spirite of God wherin for the most part men and women be disobedient vnholy intemperate despisers of them which are good headie highe minded louers of pleasure more then louers of God or louinge pleasure more then God hauing a shew of godlines but denying the force and power therof .2 Tim. 3. 1. Tim. 3. This detestable and pestilent peruersitie is growen into a custome that the more whoredome and vncleanenesse doo abound the more secure and carelesse men and women offend so that whoredome adultery among wicked worldlings faithles persons is counted almost no sinne but daliance pastime though in very deede none is able sufficiently to consider the haynousnes therof The faulte wherof in the terrible day of iudgement shal be layd on their neckes which by the authoritie of their power might and ought to remedy this mischeefe that daily groweth It is a thinge therfore worth the labour for their sake at the least that haue not cast away all the feare of God breefely to set downe how greeuous and mischeeuous how full of mischeefe miserie and calamitie this sinne or vice is and what plagues and punishmentes follow the same FIrst 5. 1. It resisteth Gods will â—arieth with 〈◊〉 a manifest contempt of Gods comâ—â—ndemeÌ„t let that person that feareth God thinke of the common and generall gréeuousnesse of sinne or contrarying of gods will reuaaled which is that it dooth not onely resist the will of God but hath with it a manifest contempt of Gods coÌ„maundements which despising of gods precepts how horrible a thing it is no hart is able worthely to conceaue much lesse tongue to vtter or penne to write A godly man will not do any thing that should displease God although bee were not forbidden the same by any expresse commaundemente how much more then ought wee to take heede that wee committe not any thinge contrary to the manifest* coÌ„maundements of Gods Maiestie It easely appeareth how great the contempt of Gods authoritie must bée when wittingly and willingly wee treade his commaundements vnder foote If you should disobey but your Mothers commaundement you should if it were in a godly and reasonable matter bee counted but foolishe stubberne wilful Girles Thus sharply I wrote
more of the euils mischiefes miseries and calamities that come by whoredome adultery such like vncleannesse First to all persons in general after to Chrstians in special to such as take vpon them the name of God HOw great the euill and naughtinesse of this sinne is and how hurtfull no man is able sufficiently to consider yet to moone vs to the hatred and detestation thereof it were good to note some enâ—s mischéefes and miseries that are proper and peculiar to this sinne This it hath common with other haynous crymes that it excludeth from the kingedome of God that is It breaketh the vande of our communion or selowship with God 〈…〉 â—om it is to 〈◊〉 our 〈◊〉 kinge 〈◊〉 of god which is holines of life for God will haue no fellowship with filthines and iniquitie that is doone of deliberate and set purpose It cutteth vs from Christes Church the communion of Sainctes and maketh vs to bee of the Diuels Sinagogue or company the communioÌ„ of the wicked or to vtter it more plainely It maketh vs of the children of God the bondflaues of the Diuell for so affirmeth the Apostle .1 Cor. 6. Bee not deceaued for neither Whoores nor Whooremongers nor Idolators no Adulterers nor weakelinges nor tenderlinges c. shall possesse the kingdome of Heauen It must needes bee a great euill and mischeese that maketh a man or woman the deare creature of God subiect to eternal destruction by excluding them from the kingdome of God Therefore this euill and mischeefe in this sinne and offence ought not therfore to bee counted the lighter because it is common to other great sinnes but ought rather to be counted most haynous and greeuous because it maketh a man or a woman moste miserable and wretched of all But as I sayde let vs view the euils and mischeefes that come with this stinkinge sinne peculiarly and with none other Euils and mischeefes proper to VVhoredome Adulterie c. FIrst 〈…〉 〈◊〉 〈◊〉 the 〈◊〉 and 〈◊〉 man 〈…〉 〈◊〉 wo 〈…〉 it troubleth muddeth poysoneth rotteth and infecteth the Well head and roote of our nature for the strength and force of generation wherwith all our bodies by the great and wonderfull counsell of Gods prouidence ar endued wherby our stocke and kinde is increased and inlarged and wherby wee leaue other in our roomes to worship God when wee shal be translated and caryed to Christ is by this filthie sinne peruerted polluted defiled and phrophaned whiles it is flauishly subiect to the corrupt and wicked affections of forbidden lust and concupiscence Who is able sufficiently to weight what a detestable crime it is to beray and make filthy the origin beginninge roote and Well heads of the sacred Nature of mankinde whereof the glorious Sonne of God nowe raigninge in Heauen with his manhoode is partaker SEcondly Whoremongers and Adulterers do violate It breaketh the bande of publike honestie corrupt forcibly breake the band of publike honesty whero great regarde ought to bee had It is Gods will that mankinde should haue a lawfull and honest beginning and that our life should not bee polluted and destled in the roote and beginning therof And therfore hath forbidden all kinde of vucleanenesse For what profit could we haue of honest parentage if the societie of our life be defiled and publike honesty violated for what greater shame can there bee in stocke and parentage then to bee the issue and offpring of a whoore and knaue as therfore they are vnwoorthy to liue amongst men that are touched with no care nor studie to retaine publike honesty So this filthy sinne is peculiarly detestable and to be hated beefore all other sinnes because therby the honesty that ought to bee among such as line togeather is dissolued and brought to naught THirdly they that haunt whoordome and adultery By this beastly vice wee sinne against our owne bodies by vn halowyng dishonourâ—g the same therby doo run into this mischeese the other sinners do not to weet that they do sin against their owne bodies hereof doth the Apostle admonishe vs .1 Cor. 6. After this manner Flee whoredome for euery other sinne that man or woman committeth is without his body but they that coÌ„mit whordome sin against their owne body To sin against our own body is to do iniury to our owne body and that is doone two maÌ„ner of waies either by hurting the constitution complexion or good and healthful plight and state therof How many wayes we do iniurie OF wronge to our owne bodies or els by pollutinge and prophaninge the holynesse and puritie therof The constitution good plight or healthfull state of our bodyes is hurte and impayred by surfettinge and dronkennesse as afore is shewed The purity and holinesse of our bodies is contaminated and destled by whoredome adulterie effeminatenesse incest and sutche like beastlynesse The puritie and holinesse of our bodies If whoredom â—olute the â—udieâ— of chri◠〈…〉 〈◊〉 of â—thwickeâ— is the honor of our bodies Now our Puritie and Holinesse is poluted berayed and defiled by sutche sinne as the acte and doyng therof is sâ—tche that it maketh our bodies that were made to reygne without head Christe in eternall glorie polluted and filthie whiche is done by sutche sinnes as are last before named Hitherto hath the Apostle a regarde 1. Thes 4. Where he saith This is the will of God that you his people be holy and that ye abstain from whoredome and that euerie one of you bee skilfull to possesse his vessell that is his body in holinesse and honour and not with the desire of lust as do the Heathen that know not God Here wée sée in this place how the whoremonger and lecherous person do sinne agaynst their owne body whyles by committing whoredome and vncle anes they do pollute and defile the holinesse honour of theyâ— owne bodies For to the holy Apostle Saincte Paule To abstayne from whoredome is to possesse our bodies with holinesse and honour And to commit whoredome is to forgoe or forsake the holinesse and honour of the bodye wherewith it is adorned FOurthly 〈◊〉 dyeâ—th a◠〈◊〉 and â—emaddeth the followers thereof this mischief and miserie doth the filthie spirite of Fornication Whoredome and Adulterie bring alwayes with him that whom so euer hee dothe possesse he doth so blinde and bemadde that they haue small or no regarde to theyr reputation good name or fame neyther to theyr Health wealthe nor substaunce and this doâ— they admonish vs of that paynte Cupid the sonne of Venus blynde without eyes For certeynly Sensuall lust is the mother of Blindenesse And in very deeds Whoores or Whoremongers and Adulterers are as â—lynde as Bussardes They neyther see theyr owne shame nor theyr copartners whereof at the laste if GOD geue them grace to repente they will bée greatly ashamed They thinke they are in some pleasaunte Paradise of pleasure and delightes whereas in verys deede they wallow in the myer
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉