for a taste Likewise of the Creede or forme of christian Fayth No Whore nor Whoremonger can or doth rightly beeleeue any one article thereof For how can sutche looke for any good at Gods hande whose wrathe anger cursse and malediction 〈◊〉 in the Father Not in the Soâ— hangeth ouer their heads In the Father they cannot beeleeue for the cause aboue sayed In the Sonne if they did beeleeue they would as Christe testifieth follow his doctrine whiche is to repeut and beeleeue the Gospell neither of the which will they doo In Iesus they beléeue not Not in Iesus for hee is a Sauâ—ur of his people from their sinnes Mat. 1. But whoores and whoremongers haue such a deadly delight in their sinne that is so pleasaunt to the flesh that they will not bee saued from it they make more accompt of it then they doo of their owne saluation and redemption by Iesus the Sauiour In Christe nothing at al In Christ they beleeue not for all that truely beleeue in christe are by faith made partakers of his triple or threefolde Office 1 prophets They are made prophets to know what is Gods will and to studie to doo the same 2. preâ—stes They are made Preestes to kill in sacrifice their fleshly and beastly affections and to offer vp their owne bodies a liuely Sacrifice to God 3. Kynges And finally Kinges to rule and raigne ouer sinne and corruption ouer all lust pleasure vanitie concupiscence and all vncleanenesse Neither do they truely beleeue that christe dyed for them rose agayne and ascended into Heauen for if they did they shoulde seele in them selues the force and efficacie of christes death in dying to sinne of his resurrection in rysinge vp to vertue and godlinesse and of his ascencion by hauing their conuersation in heauen and by contempning the world and the vanities therof Neither doo they beleeue that christe shall come to inudge the wicked to eternall tormentes For if they did they woulde leaue their wickednesse Neither in the holye Ghoste for hee sanctifieth all the faithfull and giueth them grace to loue and follow holynesse vertue and godlynesse and to hate and detest prophanation corruption vice and impietie Neither the holy Church doo they beeleeue which would bee none at all if euery one were or should bee as they are Nor the communion of Sainctes seeinge they haue communion with the Diuell as afore is saide and with all the wicked and dampned But specially they beleeue not the resurrection of the fleshe for if they did beleeue that it should rise againe to euerlastinge glorye and to raigne with christe in Heauen they would not pollute and defile it with whoredome filthinesse sinne and wickednesse as they do Dr if they were perswaded that they should receyue accordynge to their deedes wrought in the flesh whether it bee good or euill vice or vertue wickednesse or godlinesse 2. Cor. 5 10. Math. 16.17 Rom. 2.6 Gal. 6.5 1. Pet. 1.17 Reuel 2 2.3 20.12 22.12 Thus you see that Faith Prayer and Whoredome will not stande together For whoredome expelleth them bothe and therefore is as a perillous and venemous Cocatrice that so as before is declared eateth vp poysoneth infecteth and consumeth all vertue godlinesse religion and christianitie Now if whores whoremongers and all other fleshly minded persons had the grace deepely to consider these thynges Fyrst that they be possessed with a Deuill Secondly that they cannot pray nor serue god as long as they be of that minde and so left open without defence or any saulfgarde to bee a praye to all wicked spirites Thirdly that they are but hypocrites and dissemblers whose portion is in the Lake that burneth with Fier and Brimstone as is reneled vnto vs in the Reuelation Chapter 4. And last of all that they are without Faith and vniustified and in the state of dampnation In daunger euery moment to sinke downe to Hell if God should exercise his iudgements which are terrible and vnsercheable agaynst them If they had the grace I say to consider these thynges aright they woulde soone bée wearie of so wretched and miserable an estate and turne to GOD in haste FIfthly 〈…〉 it doth not only swéepe cleane away Fayth and Prayer but also the true knowledge of Gods whole religion and all godlinesse vertue and goodnesse out of our hartes For as Sainct Iohn in all his first Epistle doth inculcate and beate into our beades No man can bee of Christes religion vnlesse he doth endeuour himselfe to keep Christes commaundementes Now Christes will and commaundement is as you haue hearde that wee should possesse our bodies in honour and holines not in lust and concupiscence as they doo that know not GOD. 1. Thes Cap. 4. For the Lorde is a reuenger of all such thinges For God hath not called vs unto vncleanenesse but vnto holynesse Here I might goe throughout all the ten Commaundementes in like sorte as I haue doone afore almost throughout the Lordes Prayer and confession of our faith and so prooue that whoores and whooremongers keepe none of them all For example wherof let vs take the first commaundement If they did loue God aboue 1. all thinges as that commaundemente requireth they would not disobey him for a litle filthy and beastly pleasure And to touch them all for admonition sake to the ignorant If they did keepe the second commaundement they would serue the Lorde in spirite and truth as therby is required and not the flesh in lust and dissimulation If the third they would not take the name of God Christ in vaine For in vaine is it to be called a christian the member of Christ but to bee in déede the member of an whoore or harlot If the fourth they would expresse in their life and conuersation the spirituall reste there commaunded that is to rest from their owne will to do Gods will which is our holyuesse and abstinence from all vncleanenesse as before is ofte declared If the fifth they would honour the bodyes of their Neighboures and euen christen and not dishonour and prophane them with such filthinesse and abbomination and they would honour God the father of Fathers or chiefe Father of whom all paternitie or fatherlinesse is named in Heauen and earth by due reuerence and obedience to his sayde commaundemente of holynesse and continencie from all impuritie so ofte in sacred Scripture repeated and vrged If the sixte they woulde not so cruellye slaye the soule as they doo For to seperate the soule from GOD the lyfe thereof which is doone by whoredome and such like beastlinesse is to kill and destroy the same so to commit spirituall murther If the scuenth they would liue temperately modestly soberly chastely and honestly as therby is commaunded If the eyghth they would not steale away their owne good names and fames which is more precious then any worldly substaunce nor their bodies and soules from Christ the right owner of both for hée bought
must not eate what they lust till their bellyes bee full but must vse such sobrietiâ— and moderation in dyet 〈◊〉 may best coole the flaming 〈◊〉 of youthfull lust otherwise though the best fall out as many times the contrary doth they will bee but halfe Maidens corrupt in the most principall parte which is the soule and minde which when the bodye is euer deliciously and intemperately sed boileth burneth in lust and concupiscence though seare of shame abasing of 〈◊〉 and dignitie lesse of estimation accompt and reputation or some other worldly fleshly respect reâ—â—â—ayn the body from the external acte filthines of the fact For this all learning a experience boldeth and teacheth that Sobrietie or Moderation in diet playe and apparrell is Mother and Nource of Virginitie and Chastitie And that without this Sobrietie or Moderation of dyet measure keepinge in Apparrell sporte and playe for those thinges also are greate prouokers of fleshlye lust vnlesse they bee warely and circumspectly vsed and without the other exercises of christianitie here mentioned Virginitie and Chastitie will not louge indure or continue especially if it bée tempted and assaulted as the Diuell neuer lacketh some of his Seruauntes and members in place prest and ready either secreatly or openly for that purpose And that by Gods permission or rather dispensation for the tryall and seperatinge of the 〈◊〉 from the corne For the chaff with euery winde of temptation fléeth out of the Lordes flooer that is out of Christes church and christianitie out of the faith and 〈◊〉 worshipping of God out of godlynes vertue and pietie But so doth not the Wheate and corne which shal be prescrued and kept in the Lordes Garner when the chasse shal be burned with vnquenchable fler The continuance of labour and honest exerciâ—es THe fourth way 〈…〉 or meane to fame our 〈◊〉 and to make it subiect to the spirit is godly exercises honest accupations serious studie earnest 〈◊〉 and commendable busines bestowed on learninge godlines and vertue And vpon such thinges as â—ende to the aduaunceinge of Gods glorye the profitinge of common sacietie especially of the church of God the members 〈◊〉 of Christ 〈…〉 and of our owne saluation and about at things the fleeing and eschuing of ydlenes the Mother Nource of all vice for by dooinge nothing wée learne to do euill and this is most certaine when the Diuell findeth 〈◊〉 ydle hee setteth vs on woorke about his 〈◊〉 that is to thinke and muse on vice and wickednesse The continuall remembraunce of Gods promises and threatninges THe fifth way 〈…〉 and means to bringe vnder subiection and to conquer all kinde of vice fleshly lustes which are the mortall foes of our soules and eternal falnation is to 〈…〉 that God in mercy for Christes 〈…〉 all such as shal be conquerours and 〈…〉 in this greate Battaile of the Lorde against the world the flesh and the Diuell that all 〈…〉 in Baptisme haue vowed and promised to â—â—ght to the last gaspe 〈…〉 19.19.20.21 And in diuerse 〈◊〉 places of the Scripture 〈…〉 How they shall attaine vnto such eternall 〈…〉 and pure pleasure as no corruptible eye was euer able to beholve no earthly care euer able to heare no mortal hart once able to 〈…〉 is plainely set shorth And described in 〈…〉 〈◊〉 the 〈…〉 of such as shal be euercome and 〈…〉 in this deadly and mortall warre That 〈…〉 shal be east into 〈◊〉 Lake that â—urneth with 〈◊〉 and 〈…〉 afcen the payne to 〈…〉 in one view 6. The eschâ—yng of godlesse companie Basilius mag nus Prauorum hominum conuersatio via quaedam est ad turpitudinem b. To be conuersant vvith vvicked and vngodly persons is the pathevvay to shame and villanie The keeping of godly and â—â—tuous company and the auoydinge of the conerary THe sirte way or 〈…〉 the auoyding of 〈…〉 companyâ— such 〈◊〉 are fleshly 〈◊〉 worldly minded persons 〈…〉 make beastly pleasure their God 〈…〉 that withe there 〈◊〉 〈◊〉 God at all to 〈…〉 and 〈…〉 of God and yet in 〈◊〉 arâ— the 〈…〉 carnall Gospelleâ— that proseâ— Christ in 〈…〉 and yet of let purpose willingly serue the Diuel worldâ—inge fleshinges â—â—â—â—eglorious 〈…〉 that 〈…〉 speake French clawbackes 〈◊〉 and al the whole 〈◊〉 and 〈◊〉 of ramishe rascals filthie and heastly mindes villayâ—es that like cuâ—purses and câ—â—throtes by the high way side lie in wayte to spoyle and vndoe silly soules witlesse girles weake vessels and vnskilful thinges of all their riches treasures iewels and ornaments I meane 〈◊〉 leacherous â—arlets that sooke all the mean 〈◊〉 they can to deceiue spoyle and bereue youge Maydes of theyr mayâ— denhead 〈…〉 and â—irginitie before they know what an excellent treasure it is to haue it or what a losse it is to lâ—se it Sutâ—he bawdie brothels that perâ—â—ryng their beastly pleasure and filthie lust before the gloriâ— of God before the edifâ—yng of Christâ—â— churche before the profit of the common 〈◊〉 that fastered brought them vp bâ—â—fore all honest is and reputacion 〈◊〉 and before their alone â—aluation will not sticke nor make 〈◊〉 to destroy the haruest of the common wealth euen in the bladâ— before it be ripe that is to haue no 〈◊〉 of conscience to dishonest dâ—flower 〈…〉 come to yeares of perfect discretionâ— and so make 〈◊〉 subiects to shame and contempt all their life loâ—ge◠〈◊〉 and in daunger to become the botches plaâ—ues and fireâ— brandes of their house and family yea and sometime of the whole common wealth for what 〈◊〉 is a whore coâ— monly to the countrâ—p that bred and fostered her to the house that nourished her and to the companie that shée is canner sant with all 's Was not the fayre 〈◊〉 Holen she that set all the worlde in an â—prone in hertiâ—e And aâ— the Rynges Princes mightie men of that age together by the eares 〈◊〉 it not for 〈◊〉 that so many bluddy â—attayles were foughten so many princes nâ—bles 〈◊〉 so many Barkes 〈◊〉 to 〈◊〉 and countreys spoyled burnt and vtterly destroâ—ed 〈◊〉 and mortall war for whole ten yeres space most exuelly continued And was it not for her that al the renâ—wâ—ed worthies of the time Hector Achilles Aiax Diomedes Rhesus Troylus and many mo were killed slayue And-finally the whole countrie vtâ—erly destroyed 〈◊〉 and all the people slayâ—â— or ledde into multâ—s 〈…〉 〈…〉 and 〈…〉 〈◊〉 and destructionâ— Likewise 〈…〉 and many 〈…〉 〈…〉 you 〈◊〉 plagues and 〈…〉 in them he◠〈◊〉 these 〈…〉 which otherwise 〈…〉 the common 〈…〉 and 〈◊〉 〈…〉 and times sutche 〈…〉 by their 〈…〉 and 〈…〉 〈◊〉 of 〈◊〉 〈…〉 and 〈…〉 of These 〈…〉 â—orrupters and poysoners of youth are the seede of the olde venemous serpent that poisoned and correâ—ted all mankinde 〈…〉 pers 〈◊〉 the 〈◊〉 of the 〈…〉 great 〈…〉 destruction 〈…〉 For 〈…〉 〈◊〉 that 〈…〉 will they should 〈…〉 Diuel in the serpent that is not so if you 〈◊〉
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
speeche or actions How this vertue is kept and maintaynoâ— THe chief preseruers and mainteyuers of this vertue and without the which it is impossible to be kept are these â—olâ—wing to wit The continual callâ—â—â— in Christes name for the helpe 〈◊〉 Vice ought 〈◊〉 bee set out 〈◊〉 Children 〈◊〉 whom 〈◊〉 Treatice 〈◊〉 first 〈◊〉 in 〈…〉 〈◊〉 to 〈◊〉 them 〈…〉 〈◊〉 moued 〈…〉 〈◊〉 odious 〈◊〉 in 〈◊〉 â—iseourse ayd direction of gods holy Spirit â—y earnest faithfull and feruent praâ—er Paâ—nefull labour or a voyding of â—â—â—enesse The dayly reading and mcâ—â—tation of Gods woorde Temperance and Subrietie in meates and drinkes Modestie in apparell Aâ—oyding of â—ngedly companie and the other exercises meditations hereafter in this present Treatice mentioned And they time vse this vertue are Virgins or Mayde◠〈◊〉 But they that do not and yet will pretende to be Maydenâ—e â—â—monly counted priâ—ie whoores * or counterâ—et mâ—â—des â—ee â—ng of the female kinde and seâ—â—et Harlots or â—isâ—red râ—baldes if they bee of the male kinde I hope there are none amongst vs of so corrupt a iudgement that they will rather flee the name of a filthy vice then the filthie vice it selfe That is that will more â—eâ—est in be called 〈◊〉 or whoremongers then to be 〈…〉 But how â—ocuer it is with such 〈…〉 not to mâ—dle for as the Prouerâ—e in Pâ—litikâ— matters is Those thinges that are secrete vnto vs apperteyne not vnto vs. And therefore what so euer 〈◊〉 this present Treatice is written of the vices contraris to 〈◊〉 and Chastiâ—iâ— and of the persons infectâ—â— with the same is to be 〈…〉 and applied only to open knowne malefaâ—ours amonge whom this vice reigneth and rageth manifestly the secrete to the Lorde they faulâ— or 〈…〉 I mâ—â—le not with them but leaue them to the Lorde Chastitie the second vertue of this commaundement what it is CHASTIâ—IE is a 〈◊〉 of the feuenth com 〈…〉 a 〈…〉 woman beeâ—â—ge 〈…〉 〈…〉 of god in marri◠〈…〉 the 〈…〉 no 〈…〉 both her 〈…〉 And they 〈…〉 are 〈…〉 and they 〈…〉 are 〈◊〉 or adulterâ—â—â—es Cistiâ—â—◠〈◊〉 you 〈…〉 that after some there bee three kindes of Chastitiâ— that is 1. One apperteyâ—ing to 〈…〉 1. Vaginalle 〈…〉 〈…〉 till his or she◠〈…〉 marryed accordinge to Gods Laws which also is called Virginitie or Maydenhoode 2. Another belonging to married â—olkes 2. Cóiugalâ—â— which ought to bée 〈◊〉 in 〈…〉 of all marryed persons 3. And a thirde kinde of Chastitie perteyning to â—iddeâ— 3. Viduâ—liâ— which they should keepe during their widdowhood and they that thus deuide or distinguish Chastitie des 〈◊〉 it as followeth CHastitie is eyther to liuâ— in stugle life without carnall knowledge of any person without burninge of sensuall lust and without any abuse of minde or body or els in Marriage to keepe the ordinaunce instituted of God And they that thus doo are chast persons and they that doo not and yet pretende Chastitie vse â—ipocrisie from the which vice in the common prayer was pray to bee deliuered but like Popiniayes wee pray without vnderstanding without considering what wee aske or sence of our necessitie to aske the same for wee are all naturally inclined to hypocriste and dissimulation more or lesse Shamefastnesse the thirde vertue commaunded by this commaundement what it is SHamefastnesse is a vertue wherby wée doo not onely abstaine from all vnlawfull pleasures of the body especially such as ought to bee proper to married folkes but also from all signes and tokens therof for not only our body must bee chaste but also our eyes cogitations speech gesture or mâ—â—â—inge of the body And therfore the auntient Romaynes then Lordes of the whole world did paint and graue Chastitie and Shamefastnesse with a couereâ— face and other people did painte these vertues with a Snayle harde by because as they affirme It is the parte of a shamefast and chast woman not to bee gadding abrode but to keepe themselues at home and to auoyd places â—aunted with great resorte companies a assemâ—ties where commonly Chastitie is in great perill fore assaulted and som times vanquished and put to flight Other define shamefastnesse thus SHamefastnesse is a vertue that feareth true infamy or shamefull reporte that followeth shamefull and filthy actiâ—â—s or â—oinges And therfore for feare of Gods indgemâ—ts for feare of trouble and vexation of conscience and for feare of the reprehenâ—ion of the godly anoydeth and shunneth such reprochefull dooinges and gouerneth our spéech gesture manners according to th' order of nature time place and persoâ—s that we do nothing vncumply or vnséemely for our person nor for the place nor for the time nor for our profession And they that vse this vertue are shamefast but they that do not are impudent and shameles VVhat Temperance the fourth vertue of this commaundement is TEmperance or Sobrietie is a Vertue that doth so mâ—deratâ— our appetites or desires of meates and â—rinkes that wee doo not let or hinder Prayer 〈◊〉 or the labours of our vocation through 〈…〉 dronâ—ennesse or excesse of meates and drinkes Neither yet hinâ—er our sleepe nor hurt or impaire our health by to much bunger or absâ—inence And they that 〈◊〉 this vertue are called temperate or sover persone but they that no not Gluttâ—ns Dronckardes â—elly 〈…〉 vertue Temperance in Latine hath its name of comperatingâ— and moderating because it doth so temper moderate and rule our affections lustes desâ—res actions and gestures that there appeareth in them a certayne pleasauntnesse And as it were a certayne sweete Harmony and Melody without any discorde or â—rringe And the Graetians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by interpretatiâ— a vertâ— that kepeth continueth and preserueth wisdome for the wisest that is vulesse hée or shee can by temperance â—rydle and rule their corrupte affections â—aucie lust will and concupiscence will in many poyntes and thinges become starke â—oles And as some expound the Greeke terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temperance may â—ee termed a preseruing prudence or a kinde of wisedome that keepeth conserueth the health of the body the soundnesse of our naturall powers and the puritie of lyse and conuersation without shame or any vndecencie For temperance is a faithfull keeper of nature vnappayred Whitâ—he Vertue who so truly vseth without dissimulation or hypocrisie feeleth and perceaueth Nature to be in quiet state without any tempestuous tossinges therof by raging and turbulent affections Paynefull labour the fifth vertue of this precept what it is DIligent honest and painful labour is a vertue wherby wée do execute and dispatch the proper and needefull labours of our owne function or speciall vocation and that diligently 〈…〉 faithfully and constantly 〈◊〉 conscieuce sake because it is our â—utie and pleafeth God for the good example of others and the ornament of the 〈◊〉 wealth wherin 〈…〉 And for the puâ—â—ding of ydlenesse the Mother and Nurse of all mischeeâ—es and to the keeping foorth of Sathan that hee
except not into vs by filthy and wicked â—ogitations as hee accustometh to doo into such as are 〈◊〉 to stearth and yolenesse 〈…〉 accordingâ— to the common Prouer be By sloath and doing nothing at all wee learne â—o do euill great and small They that vse this vertue are diligent payneful persons but they that doo not ydle lazie lyther and slothfull sifter flackes or lumpish luskes vnprofitable burthens of the earth Modestie in apparrell the sixe vertue commaunded by the seuenth commaundement what it is MOdestie in Apparel 〈…〉 is to vse and keepe decencie and comelinesse in our apparell that it bee fit for our abilitie state and person agréeable to our age and not vnseemrely for the place and time and decente and honest rustome or fashion that iâ— argue not pride wantonneste folly nor lightnesse but rather vertue godlines and stayednes and in no points offend the eyes of honest stayed graue wise persons And they that vse this vertue are modest sober staieâ— persons but they that doo not are commonly counted cintous vnstaied and vnconstant light heads Vices for bidden by the seuenth commaundement what they be Adultery the first vice oâ— sinne forbiden by the seuenth commaundement what it is ADultery is a wickeâ— and mischâ—â—â—â—â—◠〈◊〉 committed against the seventh 〈…〉 ment that springeth of carnal securitie lacke of the loue and sears of God and from contempt of his iudgements wherby a married person breaketh the couenaunt of marriage and defileth his or her body by following of 〈◊〉 flesh â— they that 〈◊〉 it this sinne are adulteters or 〈◊〉 VVhore dorne the second vice agaynst this commaundement what it is Vâ—Horedome or 〈…〉 committed against the seuâ— cominâ—ndement that springeth frâ— carnal carelesnesse from the lacke of the loue and feare of God and from contempt of his iudgementes and punishmentes wherby persons not ioyned togeather in Matrâ—moâ—â— haue carnall knowledge one of an others body and so defile and pollute the same â—â—â—trary to Gods commaâ—ndement will and 〈◊〉 and therfore descrue the wrath of God and eternall damnation And they that commit this sinne or perpetrate this vice are commonly amongst the common sorts called â—â—res and strumpets if they be women and with 〈…〉 be the truth vttered * Shamefull and reprochfull vices are more to bee shunned and auoyded then shameful reprochfull names and easelyer for alwaies one or an other will call a Spitle a spitle either openly or secreatly knaues varlets and barleter if they bee men And therfore if wee desire to auoyde these foule and reprochfull names wee must shun the shamefull vice it selfe that bringeth and procureth such shamefull and odiâ—us names Intest the thirde vice or sinne forbidden by the seuenth commaundement INcest is an bâ—uous offence 〈◊〉 this commaundement that springeth as before is declared whereby one hath carnall knowledge with that person that is so neere kin vnto him or her that by Gods law they can not be ioyned together in Matrimonie The offenders herein are called Incestâ—â—ns Leâ—hers Dronkennesse the fourth vice or sinne forbidden by this commaundement DRonkennesse is a â—â—me or offence agaynst the seuenth commaundement wherby a man or a woman doth as it were ouerwhelme Nature with too muche drinke and by their distemperance do let or hinder the minde so that it is neither apt to pray nor for any other labour or godly exercise and do empaire and hurt the health of the body And they that vse this vine are Dronâ—arâ—es Gluttony the fifth sinne or vice forbidden by this commaundement what it is GLuttony or Gormandice is a Vice sinne and offence agaynst the seuenth commaundement whereby one fiueth vntemperately without the vertue of Temperance Sobrietie Abstinence or moderation of appetite in seedyng ouerwhelmeth nature that is content with few thinges with too much meate and doth as it were afflict gréeue and trouble health with abundance and superstuitie of meate They that vse this vice are Gluttous Intemperance the sixth vice against the seuenth commaundement INtemperance or wante of Temperance is an immoderate vse appetits of the pleasures of the body when they are present and may be had Or too mutch sorow and sadnesse when they are absent and wée cannot haue the vse of them And they that vse this vice are Intemperate persons riottous and vnstayed VVantonnesse or Malepertnesse the seuenth vice or sinne agaynst the vij commaundement WAntonnesse or Malepertnesse is an offence agaynst the seuenth commaundement spronge vp of Carnall securitie the want of the feare God from the contempt of his iudgementes wherby a man or a woman coth as it were loose the briâ—le and flacke the Kaynes to Flethly lustes seeketh varietie and change of the pleasures of the body of dishonest sportes and playes and absteyneth not from Carnal lust by Gods law prohibited and forbidden And they that vse this vice are commonly called Wantons and Maleperte dames if they be of the Female kinde And Ruffianly Slaues * Vice shuld be set out in its owne blacke and vgly colours before the eyes of youth that they may hate and detest the same if they be men Nay if they be of the Male kinde for such are vmdorthy the name of a man whose principall propertie is a The cheefe note or propertie of a man what it is to disdayne to bee boâ—de slaue to beastly pleasure He will by Gods grace keepe it within the compasse of religion regenerate reason and honesty b WomaÌ„lynes vvherin it cheefly consisteth to wit in repressing of fleshly lust And so will she that is a Woman in deede Impudencie or vnshamefastnesse the eight vice agaynst the seuenth commaundement IMpudencie vnshamefastnes or shamelesnes is a vice sinne or offence against the seuenth commaundement sprong vp of stubborne contempt of God whereby a man or a woman eyther in speeche gesture or action behaueth him or her self dishonestly shamefully wickedly and against his or her owne conscience Neither feare the iudgements of God nor of such as are vertuous and honest and indued with a right intelligence and vnderstandinge of thinges They that vse this vice are impudente and shamelesse persons Vnlawfull loue the nynth vice by this commaundement forbidden VNlawfull loue is a vice sinne and offence against the feuenth coÌ„maundement wherby a man or a woman desireth that person which in Matrimony accordinge to Gods Law hee or shee can not haue or desireth an other mans Wife or an other mans Husbande or followeth straung flesh or yeeldeth vnto carnall lustes prohibited of God Or dseth any of the vices of pollution of the body before rehearsed And they that vse this vice are vnlawfull Louers to speake after the 〈◊〉 and manner of the worlde But in deede and 〈◊〉 they are vnlawful haters for they carry themselues and their ropes mates to the Diuell which they would not doo it they loued in deede either them seluâ—â— or their mates and partners in filthinesse and corruption Filthy speeche
his owne Children also and that before his face most miserably and lamentably and all the whooredome or adultery of one Quean Wherin as in a Glasse you may plainely sée how pernitious and detestable whooredome and adultery bée NInethly The nature or condition of true liuely 9 The nature or condition of true faith vvhich hath alvvayes sanctification the fruite of election or her vnseperable coÌ„panion and iustiflyng faith whose vnseperable compagnion the pure and chaste seare of the Lorde alwaies is the which can not bee without this excellent vertue Chastitie For whosoeuer seareth to displease the most holy and chaste God must of necessitie indeuour to liue holily and chastly knowing that otherwise he or she shall prouoke his high displeasure and neuer see him for hee hath giuen foorth this speciall commaundement and degree by his select and chosen Ambassadour Hebru 12.14 Heb. 12. Follow diligently holynes without the which none shall see the Lorde But fornication and all vncleanenesse or couetousnesse Ephe. 5. let it not be once named among you as it becoÌ„meth Saincts Ephe. 5.3 TEnthly our vocation 10. Our vocation for wee are called to holynesse and pnrenesse of life the cheefe parte wherof is chastitie and the possessing of our vessels in honour according to the worde of God ELeueuthly 11. The glistering beauty of this rare vertue Chastitie it selfe is of it selfe an amiable and louely vertue as beeing very good and beautifull and such a one as by its owne goodnesse brightnes and excellentnes may iustly allurâ— vs to the loue therof to * Prosopopoeia whom the saying of Plato by Tullie alleaged in the beginning of his offices may iustly be applied chastitie is of such an excelling beauty as if shee might bee seene with mortall eyes the whole world would be in loue with her TWelftly the Forme of Prayer 12 12. The forme of Christian Prayer which Christe our Maister hath prescribed vnto vs Christians whereby we are commaunded to dester The wil of God to be done in Earth as it is in Heauen Now seeyng the Angels of God are most temperat chaste wee desire to be conformed and made like vnto them in temperance chastitie LAstly 13 〈◊〉 of Christ 〈◊〉 conforâ—ation of 〈◊〉 â—clues 〈◊〉 him by â—tating his moral vertues as neare as 〈◊〉 can the example of Christe of whom wee are called Christians To whom to be conformed is the chiofest good of Christians theyr perfect felicitie in this worlde Inchoate in the other Consummate Wherefore when Christe of whom euery action is our instruction was most temperate and chaste It becometh vs doubtlesse if wee will bee his Schollers and Disciples to follow and imitate his temperance chastitie and moderation in affections attemptes and actions what soeuer Many other causes there be but these may suffise to sutch as haue the loue and feare of God in their bartes which wee ought dayly to pray for by harte and faithfull inuocation For if the Diuel through our owne security carelesnesse The loue and 〈◊〉 of God are not onely the foundecions but also the stayes and 〈◊〉 of all godlinesse 〈◊〉 and â—onestic or negligence can by any sleight pull the loue and feare of God out of our hartes and place in their steede and roome the loue of Fleshly pleasures and vanttie there is no cause reason or perswasion will bee any thyng avayleable to stay the fluddes of vice and iniquitie the bankes and stayes of the loue and feare of God once thence remoued Here ensueth the thyrde parte of this present discourse CAuses which ought to exhort vs to Temperance Abstinence and Sobrietie wherby Virginitie and chastitie is mainteined as they are both driuen away by distemperance gluttonie dronkennesse and excesse its Dier and Apparell ond other abuses of the good giftes of God ¶ The first motiue cause 〈◊〉 To obey 〈◊〉 commaundement to Temperance Abstinence and sobrietie THE first cause why we Christians should vse Temperance Abstinence and Sobrietie or mode rate vse of gods creatures is the commaundement of God that seuerely commaundeth this vertue and forbiddeth the contrarie vices as Luke 21. Luke 21. Be ware least your harts be ouercharged with excesse in meares and drinkes Ephe. 5. Be not dronken with wine wherein is riot excesse and luxurie Oras some expound it depriuation of saluation and vtter destruction The second cause SEcondly we must be temperate 2. To continue prayer the meane of supplye of all our wantes least true innocation of God or seruent praier which is the onely meane wher by we obteyne strength and power from aboue to stande agaynst all our spirituall enemies be letted bindered The which cannot be done in sutch sorte as it ought to be done of sutche as vse excesse in diet And therfore saith S. Peter Be sober and watche vnto praier whereby he signifieth vnto vs that without famings and subdâ—ngâ— of our fleshly appetites by abstinence watching labour meditation sutch godly exercises we are as vnapt for praier as a Cow is for a sadle or a Sow for a cage And therfore one being demaundes wher 's vertn and 〈…〉 wisely and truly answered The next doâ—â— to Temperance or Sobrietie meanyng that without Temperance it is impossible to continue in vertue and godlinesse The thyrd cause why Abstinence and Sobrietie must be vsed THirdly we must be temperate 3. That vertu may be plantid in vs which will take no roote in a riotous soyle lenst the 〈…〉 ther vertues be letted and 〈◊〉 For in the â—yngdom of intemperance where 〈◊〉 rioâ— excesse here sway there is no place lest for true wisdom Iustice inodestie virginitie chastitie and the other vertues For as gluttonie drunkennesse pleasure deliciousnes ure the 〈◊〉 welspringe of all 〈◊〉 〈…〉 they that lettes hinderances of all 〈◊〉 vertue godlines Impedimenta virtutum The fourth cause FOurthly 4. To escape Hell fier that we may escape the euerlasting plagues punishments that God hath prepared for impoenitent dronkerâ—s Turfetters betty gods as the Apostle declareth 1 Cor. 6. Ben nor dâ—â—â—â—ed a neither whores whoremongers not dronk aids shal possesse the kingdome of God The fifth Cause FIfthly 5. Least wee should abuse gods creatures created to gods glory the profit of the godly Math. 14. Mar. 6. Luke 9. wée must be Temperate and vse Abstinence and Sobrietie lest wee abuse the Creatures of God contrarie to his commaundement Gather vp the fragments least any thynge be lost Math. 14. Mar. 6 Luk. 9. Which is our maister Christes precepte of Parstimonte and religious vse of thynges And includeth a prohibition of the abuse of all gods Creatures The sixt cause of Abstinence and Sobrietie SIxdy â— To mainteine and cotinue the health strength vigor and good states of 〈◊〉 bodies wee must vse Temperance and Sobrietle Abstinence and Continence least we hurt decay and bestroy our owne bodies For Lecherous persons