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
esse errare That it is a thing incident to man to erre and therfore it cannot bee but the vnlearned amonge whom I supply a roome must now and then misse the quishin I craue thy gentle patience and fauourable correction therin Which if I shall obtaine wil be an encouragement vnto mee for thy further vse and employing of my small Talent hereafter to thy further benefit as health money the senowes and strength of thinges to bee donne leasure and the state of a Seruaunt will permit Farewell in the Lorde that liueth for euer and euer Iohannis Cooci Odoastichon in Guilielmi Hergesti de Castitate librum QVae decoret mores atque ornet vita pudicos Perdocet hic summa cum ratione liber Hinc aberunt Thaides metetricia lucra sequute Hinc MEDIA procul fiet ipsa leuis Penelopas contra complectitur iste pudicas Iste modo castas laudat amatque liber Nec Sexus quicqÌ„ distinctio poscit in isto Quod pariter casti non decetesse viri VTile si quicquam scriptis tibi lector in ipsis Occurrat vere dicito iure tuum Non iter Erroris describit scelerata relinquit Nugas indignas non docet iste liber Castus casta petat contemnat faeda pudicus Foelix qui sacras pectore condit opes AVTHORI faucas lector pro munere tanto Causaque sit vitae lectio pura piae Rod. Waddingtonus Ad lectorem Hexasticon ADsis Christicole praecepta haecperlege casta Discas vr castè tempora casta dare HERGESTVS voluit casto haec conscribere stilo Sic voluit castos admonuisse animos Vt fugerent causas facerent quae turpia facta Et vellent omnes optima quaeque sequi The contents of this short Treatice concerninge Christian Chastitie FIrst the Vertues commaunded by the seuenth commaundement are plainely and breefely described and set downe and also the â—ices by the same forbidden Fol. 1. Secondly the causes why wee Christians must practise and vse Christian Chastitie are recited and declared Fol. 14. Thirdly ensue the causes why Temperance and Sobrietie the preseruers of Christian Chastitie must of Thristians bee vsed Fol. 22. Fourthly the causes that procure whoredome and adulterie Fol. 2â— Fifthly the greeâ—onsnes enormitie and haynousnes of Whoredome Adulterie and al impuritie And what wretchednesse miserie shame confusion mischiefe calamitie and destruction it bringeth Fol. 30. Sixtly Remedyes for this mischiefe and how we may withstande and expell the filthie spirite of Whoredome or Fornication Fol. 61. Seuenthly and lastlye a Prayer for the guifte of Christian Chastitie against Whoredom Aduâ—terie and all kinde of impuritie Fol. 87. A TREATICE OR DIScourse of Christian Chastitie The Preface to the first parte FOr as much as euery Christian of what sex or degree soeuer they bee man or woman bound or free Yeoman or Gentleman Prince or Poysant Kinge or Keasar when hee was receaued into Gods house and seruice the Church and christianitie by baptisme did make a solemne couenaunt and bargayne with God their Lorde and Maister to warre and fight valâ—auntly vnder his standerd against his and their spirituall â—nemies the Flesh the VVorld and the Diuell that is agaynst their owne corrupt nature affections Flesh what it is lustes and desires which is vnderstood by the worde Flesh agaynst the vsage and custome and pernitious examples of wicked lyfe in the vngodly World what it is which is noted by the worde VVorld And agaynst the suggestions and inward intisementes to cuil of Sathan The worde Diuell what here it signifieth which here is signified by the worde Diuell For as many times in the Scripture by the worde Holy Ghost is not signified the substaunce of the holy ghost but his efficacie power and operation in vs so heare by this worde Diuell is not signified the substance of the Diuell but his seerete working in our mindes by entycing vs willingly and wittingly to tread vnder foot the sacred Lawes of the most highest and so to worke our owne damnation The Diuell in deede is an inâ—iâ—ible substaunce that can not bee seene but yet wee may soone know whyther hee be in our harte minde â—â—soule or no for that motion that mooueth vs to wee may be sure commeth of the Diuell though wee can not see his substaunce nor forme or shape which our spirituall enemies as the Apostle telleth vs doo fight against our soule to destroy it eternally if they finally ouercome And this fighting against the world the flesh and the Diuell is to forsake the Diuell and all his workes the Pompes and vanities of the wicked world and all the sinfull lustes of the fleshe Mentioned in the coÌ„mon Cathechisme of the Church of England And for that euery Christan then further couâ—naunted that he or she should keep gods holy will and commaundementes and walke in the same al the dayes of their life And finally for that the flesh the worlde and the Diuell do tempt and entice vs but especially young folkes to the breache and transgressioÌ„ of the seuenth commaundemente cheefely and most earnestly and so to incurre Gods heauye displeasure wrath anger curse and malediction It is expedient for youth to know what vertues are principally required and commaunded by the said seuenth coÌ„maundement and what vices or sinnes are by the same prohibited and forbidden And also the wayes meanes that God hath appointed out for vs to tame our vnruly fleshe to bridle our lust fancy desire and concupiscence and to keepe it within the lystes and limits of this his most holy Law of the seuenth commaundement 1. What vertues and vices are commaunded and forbidden by the seuenth commaundement THe seuenth commaundement or the thirâ—â— Law of the second Table Thou shalt not commit Adulâ—eriâ— but 〈…〉 chastely â—oâ—yly as becoÌ„â—th the Childe and seruaâ—â—t of God requireth and commaundeth chéely and principally these â—re â—ertâ—es that is to witte 1. Virginitie or Maiâ—hoode 2. Chastitie 3. Shamâ—fastnesse 4. Temperance or moderation 5. Honest diligent labor 6. Modestie in apparrell ANd prohibiteth and forbioâ—eth théefely principâ—lly the contrary vices and all other vices that procure nourish or maintaine those coutrary vices as are 1. Adulterie 2. VVhoredom or fornication 3. Incest 4. Dronkennesse 5. Gluttonie 6. Intemperance or lacke of moderation 7. VVantonnesse 8. Vnshamefastnesse 9. vnlawful loue 10. Filthy talke 11. Hipocrisie or dissimulation 2 What the vertues of the 〈◊〉 Commaundement bee FOr the better vnderstandyng and declaration of which Vertues and Vices you must consider marke and note diligently their seuerall descriptions folowyng VIRGINITIE or Maidenhoode is a vertue of the minde or soule graunted vnto some especially to such as cratie it by continuall prayerin Christes 〈◊〉 by the gâ—iâ—t of God to briâ—â—â— fleshly lust and to auoyâ— al contaminations and 〈◊〉 of the â—â—inde and body whatsoeuer that â—â—ey may 〈◊〉 the more gooly beeinge chaste and pure both in body and minde or soule without polutions 〈◊〉 or â—â—thy cogitacions
〈◊〉 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
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
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—
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉