thee nothinge preuaile Pleasure her felse hath thrust thee away saying neither am I seemely for thee nor thou fit for mee Thou hast plaied enough thou hast eaten enough thou hast dronke enough thou hast dallied enough it is time for thee now to bee packkinge hence with thee why doost thou as yet graspe and holde fast the fleetinge delightes of this transitory life seeinge this life it selfe hath forsaken thee and so of the persons of all other degrees and seuerall callinges for to prosecute all were endlesse This much for example sake Secondely from the Cause A Gayne if no cause should mooue you to this vice 2. From the cause but prosperitie case and your owue beastly appetite as there can bee no other cause in you then would your offence bee greater thou the crime of common strumpets that are driuen therto by pouertie and penurre The which how shamefull and reprochfull it would bee witte and discretion with riper yeares will tell you The greeuousnesse of this opprobrious offence drawen from the circumstaunce time MOreouer 3. From the circumstance of time if in the time of such great light of the Gospell that through Gods merciful prouidence shineth vpon you you should commit this abhominable worke of darkenesse it would encrease the punishmente of your sinnes wonderfully If in this dreadfull time wherin appeare manifest signes and tokens of Gods wrath and indignatioÌ„ against vs for our sinnes as blazing Stars Monsters terrible sightes in the Aire supernaturall Earthquakes and such like prodigous wonders you should be so carelesse and so full of contempt of his dreadfull Maiestie that you should with this sinne encrease Gods wrath already kindled against vs your plagues one time or an other would bee horrible Agayne apply the circumstance of time of the wéeke of the yeare to your solues and you shall finde no time for such vncleanenes but shal perceiue it hainous shame ful vnseemely for a faithful Christian at al times thus 1. ON the working day Not on the working day is no fit time to coÌ„mit whoredome or filthines in for it would bee a great shame for vs that when all other giue them selues to labour to please the Lorde in their vocation with honest vertuous exercises wee alone should giue our selues to slothfulnes wantonnes vice filthines abhomination 2. The Sunday and holyday is no fit time for the prophanation vnhalowinge of our bodies by whoredome or Adultery 〈◊〉 Not on the Sabothe day and holy day and such like impuritie for that day aboue all other the Lorde requireth that wee should keepe holy and dedicate and consecrate the same to his seruice and in no wise that day to serue his enemies the wortoe the flesh or the Diuell Besides the very name Sabboth doth admonish vs to rest from our owne filthy will to dâ— the will of the Lord. For Sabboth in Hebrue signifieth rest Moreouer that day is a tipe and figure of our eternall life wherin we shal rest from sinne for euer Which wee must begin in this worlde by resting from our corrupt will lust and desire or els wee shall neuer come to it And therfore no day to woorke our damnation and eternal death by such dead workes as is who redome c. 3. The morning when the Sunne shyneth 〈◊〉 Not in the 〈◊〉 clearely casting forth her bright Beames is no fitte time for the woorkes of darkenesse and then wee should giue thanks vnto our heauenly Father that hee hath so louingly preserued vs from all daungers of the night past that hath not suffered the Diuell to pull downe the house on our heades as hee did on Iobe his Children nor suffered our thretes to bee cut in our veddes as manies bee and so forth of other his irrecompensable benifites bounteously bestowed vpon vs without any our besertes And not to â—ee so vnthankefull for his diuine benificence as by and by to prouoâ—e him to wrath through out filthineâ—â—e in steede of thankes for the same his great mercy 4. But peraduenture you will thinke the night and darkenesse a fit time for it No Not at night not for For God hath ordained the night and daâ—kenesse not only that we might take our reste and sleepe but also to set afore vs a type and shaddowe of the euerlastinge borroâ— and darkenesse that hee hath prepared in Hell for suche as contempne him and disobey his woorde and commaundemente And what impudente bâ—ldenesse were it 〈◊〉 to prouoke God to wrathe when hee setteth a signe and picture of his wrath before our face 5. After Dinner or Supper is no fitte time for it Not after dinner or supper for that were as if a shrewd Girle after shee had beene well fedde and cherished of her louinge Father wouldâ— come to him and in steade of thankes spitte in his face who woulde not counte sutch a one worthy to bee 〈◊〉 scourged and plagued hut so do all such as béeing liberâ—ly sed of their heauenly Father runne by and by and 〈◊〉 steede of gininge him thankes by livings to him and his Saincts commit who redeme or such like 〈◊〉 which hée most abhoreth and detesteth Now procéede and apply the circumstance of time in the yeare to your selues and you shal finde the like that is that there is no time of the yeare fit for a Christian to commit who redome in thus 1. NOt at Newyeres tide Newyeares tide for that is the feast of Circumciston when all fleshly lustes and vanities should be cut from our harts And therfore no time then to let theÌ„â—uergrow our hartes and mindes so much that they carry ve euen to commit the outward externall filthy 〈◊〉 2. Not at Twelfe tide Twelfetide for then God appeared shewen him selfe to the worlde and therfore no time to commit such vucleanenesse in the Lordes prefence 3. Not at Candlemas for that is a time of purifâ—y◠〈◊〉 â—lensing of our soules and coÌ„sciences Candelmas therfore 〈◊〉 time â—o pollute and defile the same with such abhomination 4. Not at Shroftide â—yde for that is a time of honest mirth and recreation and wee Chistians are commaunded that when wee will bee merrie wee should bee merry in the Lorde Now now great a shame would it bee for vs if that when all other reiâ—yse in the Lorde in vertue honesty and lawdable recreations we alone should reioyce in the Diuell in the spirite of fornication in vice dishonesty and villainie 5. Not at Lente Lente for that is a time of fasting praying repentance and studyinge to pacifâ—e Gods wrath and if wee then should prouoke him to wrath wee should shew our selues too desperate 6. Not at Easter Easter when our heade Christe rose from death to life after hee had conquered finne the Diuell and all the insernall Atmie and therfore the Churche hath appointed that time speciall to rise from sinne and corruption Now it were to much shame for
escape al these mischeetes And I would further know of theÌ„ whither al the dehort froÌ„ all kinde of vice such as they know spotted with no kinde of hayuous vice and exhorte them to all kinds of vertue doo lacke Christian charity because charity is not suspicious or nor if they do great lightes of Christes Church Captaynes of his Armie lacke Charitie to whom notwithstanding God graunt that I may studye to conforme my selfe let pleasaunte speakers speake what they lust as I haue in this Treatice assayed to do For where I haue hard oft in my time of shamefull blottes and staynes that haue beene done euen in worshipfull houses by the lewde and vitious practises of vnfaythfull seruauntes and some of the rascall sorte and knowinge that that which hath happened to some may happen to other without Gods grace carefulnesse circumspection and wary preuention And hauing had experience of the carelesnesse of youth and securitie of wealth how hard a matter it is for youth and prosperity to keepe them selues within the lystes and limmits of Gods sacred will and not to transgresse the boundes nor leape ouer the hedges of his eternall decrees statutes and ordinaunces onlesse they be clogged with some crosse or other as I know you are not I haue not of suspition but of carefull circumspection and charitable affection to preuent daungers that haue heretofore happened to others of good parentage and well brought vp through subtill assaultes of the gracelesse For this cause I saye I haue set before your eyes the rewde and filthy practices of the vittous rascall sorte in their owne right colours that you may see how they are to bee esteemed and see by that is with entertaynement due to infernall furies or Diuels limmes And also somewhat shewed vnto you the dreadfull and wonderfull indgements of God which he vseth to execute from time to time agaynst such as wantonly abuse health and wealth or other the good guistes of God Finally though it seeme sharpe sower yet refuse it not Be assured the world is contagious and neuer I thinke more infected And agaynst a strong infection there must be giuen a strong preseruatiue or els it will doe no good I pray God through his grace and protection it may preserue you from all the flery dartes of Sathan from the snare of the hunter that continually hunteth after your soules eternally to destroy them mencioned in the foureseore and eleuenth Pfalme which you commonly repeats once a Moneth in your daily seruice from the noysome pestilence there also speccifled From the terrour by eight and from the Arrow that fleeth by daye from the pestilent that walketh in the darkenesse and from the sicknesse that distroyeth in the noone day that is from all secrete and subtill sleyghtes and from all open practices whatsoeuer From all the vitious examples of the world and from all the poysonous contagion of corrupte nature that you may continue to walke warely beeâ—ore your louinge God that hath doone such greate thinges for you and blamelefly before his Church to his glory the others ediflynge commodity and your owne prayse commendation preferment and aduauncement in this lyfe and in the lyfe to come eternall glory and endles ioy in Christe our Sauiour Amen Your Cosin Germaine remooued by linage and consanguinitie your Parents late painfull Seruaunt of .20 yeares continuaunce your late Schoolemaister and spirituall Parente for the time and your faithfull not flattering freend for euer William Hergest Certaine sentences declaryng the propertie of Vertue in aduersitie bothe in Latine and English NAtura virtutis in aduersis in quibus vt metalla in fornaci probantur animi Surgit sub pondere virtus The nature of vertue in aduersitie that tryeth mindes as fier doth mettals The godly and the vertuous minds in tryall great doth grow So that no wanes of worldly Sea can once it ouerflow Quaerela in duritiem temporis ex poeta quodam graui Virtus laudatur et alget Expounded as followeth in prese and Méeter A breefe complainte of somes ingratitude towards such as haue well deserued of them twentie yeares together taken out of a graue Poet. VErtue in deede is of many praysed and well lyked of and yet for lacke of warmeth and chearishing frozen as harde as Ise so that it is vnable to shew foorth his force and liuely naturall action The thing that is most worthy prayse wee blush for to defie And yet benommed colde and frosen wee still do let it lye Author in Authorimastigem The Author to his enuious detractor If multiplyed thy Talentes bee and manifolde thy giftes From profiting the church of Christe vniust are all thy shiftes But destitute if thou remayne of meete and fit habilitie At him that vseth that hee hath shoote not thy Dartes of enuie THE AVTHOVR to the godly Readers VHen I had collected drawen dearely beloued and courteous Reader this Treatice or discourse of Christian Chastitie out of Chitraeus Strigelius Musculus Caluin Hemingius Bernardus Cantabrigiensis Erasmus Roterdamus and other learned and Godly writers of this age for the further instruction premonition and fore-arming of my neare and deare Cosins against such sore and dangerous assaultes and temptations as commonly euen in the very entraunce of the tempestuous stormie Sea of raging youth are to bee encountred withall And had found and perceaued through Gods grace both mine owne minde and theirs not a litle to be confirmed in the purposed race of chaste and vnstayned life most fit for single persons by the collecting writing and often readinge of the same I thought it contrary to the rule of Christian Charitie to hide or with holde that from my christian brethren that I was perswaded might do them good without any I hope my great losse or hinderance And though I am not ignorant how dauÌ„gerous a matter it is for the vnpractised in this lerned age furnished with such sage and graue heads with so many fine wittes and with youth of such rare towardnesse and wonderfull forwardnesse and so beautified and adorned with all kinde of Science so exactly knowen to commit any thinge vnto the open view of the eyes of the worlde Yet seeinge this is written for the vnlearned onely whom I trust it will profite and not for the learned who neede no instruction I feared not to preferre common vtilitie before prinate daunger And be it that all lawdable attemptes are subiect to Enuies stinge yet am I not so white liuered or faint harted to desist from dooinge good to my power and according to the vttermost of my gifte and Talente for feare of the barking of Dogges For none other accompt doo I make of the vndeserued defamations and causeles detractions of Zoylus and his cankred crewe As for the good I doubt not but they will take good endeuours in good parte though abilitie be not altogether answerable to good will Finally whereas it is truely affirmed and euen in the best learned verified Humanum
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
woman that ioyneth her selfe with a vâ—â—let 〈◊〉 * Christe and his churche are one misticâ—ll body and therfore they thâ—â— plucke any memâ—re of the church that is any christian frâ— christ which is done by whoredâ— c. plucke a sunâ— Christ or dismember him as much 〈◊〉 them 〈◊〉 dismember and plucke a sâ—â—der Chrisâ—e as much as in them lyeth For it is impossible to draw Christ to bee partaker and haue communion with such pâ—llution â—â—lthinesse who is not onely pure and holy but purenes and holynes it selfe And because it is an abhominable thing so to doo the Apostle vseth that word that is onely vsed in matters of great absurditie saying as it were God forbid that the thought of any such abhomination should euer enter into the the hartes of any Christian Here ought we christians to marke well that our spirituall vnitis that wee haue with Christ is not onely of soule but pertayneth also to our body so that we are flesh of his flesh and bones of his bones as wee reade in the sayds chapter otherwise the hope of our resurrection would hée but weake vnles our conâ—â—nction with christ were such that is full whole and perfect Our coninnction with Christe and Christ with vs is far straighter and nearer their is the coniunction of man and wife togeather And therfore wee must make more accompt of it then of the other that wee may kepe it with very great â—elitie and chastitie For if they that are ioyned togeather in marriage ought nor to â—oyne them selues with whâ—â—es and harlots much greater vnlawfulnesse is this in christians to rente the communion and coniunction with Christe that are not onely one fleshe with Christ but also one spirite And where the Apostle sayeth in the place aforesayd that bee that cleaneth to an whoore is made one body with her and for confirmation therof bringeth this sentence out of Genesis For they shall bee both one â—â—â—she Which Sentence God pronounced onely of Marriage you must note that whooredouie is the corruption marringe or destruction of Gods institution Marriage 〈◊〉 and therfore that which may bee spoken of marriage may in some respecte bee applyed therto The Harlot and his whoore are coupled togeather and so are married persons that marry accordinge to Gods woorde But here is the disserâ—uce the harlot and his whoore haue a polluted and unpure communion wheras the other is pure and sanctified by Gods woorde The vnitie of whores and whoremâ—ngers is in Gods wrath displeasure and turse But of the other in his favour and blessing The copulation of the one accursed but of the other blessed if they be ioyned togeather in the loue and feare of the Lorde according to his worde in deede and sinceritie without hipocrisie carnall lust or worldly respect The remembrance of this should neuer goe out of the mindes of vs Christians which if wee could alwaies héepe in minde and not suffer the internall Puttocke the Diuel to picke the séede of Gods word out of our harts it would make vs alwaies carefull and studique to possesse our bodies in hotinesse and honour and not to pollute and defile them with whooredome and filthinesse which wée hope shall raigne with our head Christe and all his glorious Angels and Sainctes in Heauen eternally What greater iniury spite or contumely then this ran wee doo to our bodyes The prophanation and vnhalowinge of the temple of the holy ghost and making it a dongeon of dâ—ucls that were made to liue and raigne with Christe in blisse vnspeakeable world without ende THe seconde horrible euill or mistheese that whoeredome and vucleanenesse bringeth to Christians is the prophanation and vnhalowinge of the Temple of the holy Ghost which is their bodies and the conuerting and turninge of the same into a Dongeon of Diuels for so sayth the Apostle in the place aboue recited The bodye of a Christian man or woman is the Temple of the holy Ghost which they haue in them from God Now how horrible a thing both these crimes bee First 1. The dissolâ—ing of our Commâ—nion with Christe and the grow ing in communion with the diuel and all the dampâ—ed 2. The prophanation of gods temple and makinge iâ— the diuels takes of the meâ—thers of Christe to make the members of an hoore or harlot and to bee made one body with them yea to dissolue the Communion that wee haue with Christe with his holy Angels with all Sainctes and with the whole number of such as shal be saued and to grow in communion and fellowship with the Diuell with filthy spirites with the malignaut Church the congregation of the wicked and with the whole rable of the dampned And moreouer to prophane and pollute not a materiall Church builte of deade stones but the true spirtuall and liuely Temple wherin the holy Ghoste dwelleth to turne it as it were to a Iakes for Sathan and filthy spirites to lay their filthinesse in Now horrible and detestable I say these 〈◊〉 cursed crimes yea and those that ensue also bee 3 The plucking of 〈◊〉 out of the rule gouernemet of christe our â—emer that bought vs with his hart blâ—d to serue him in holinesse righâ—â—ousnes before him all the dayes of out liâ—eâ—and the sâ—â—ring of â—s vnder the rule and guidyng of â—athaÌ„ to 〈◊〉 him in filthinâ—sse abomination which is to sinne against the bloud of our redemption * our spirituall â—â—cruieâ— who and what they be 1. Flesh what 2. world what it is a Christian hart can easely conceaue The sinninge agaynst the blood of our redmption THe thirde euil and mischeese that whoredome and vncleanâ—nesse bringeth vnto Christians is that thereby they sinne against the blood of their redemption and against the righte interest and title of their redéemer You are bought sayeth the Apostle with a great price and you are not your owne gloriâ—â—e therfore God in your bodyes and soules which are Gods And in the Himâ—s that you say commonly at Seruice is plainely declared vnto vs why and to what ende and purpose wée are redeemed which is that wee beeing * deliâ—ered out of the handes of our spirituall enemies sinne the worlde the flesh and the Diuel that is from our owne 1 corrupt desires and filthy concupiscence or lust contrary to Gods will and worde And from the 2 contagion and infection of the wicked or from followinge their wicked examples of life and from all the 3 snares temptatiâ—s suggestionâ— and inward motions 3. Diuel whâ—â— that the Diuell shall from time to time put in our mindes cogitacions and thoughtes that wee I say beeings deliuered from these enemies of our soule might serue him without feare in holinesse and righteousnesse beefore him all the dayes of our life Therfore they that bee Whoorâ—s and whooremaisters Harlots or Adulterers that giue them selues to whooredome adultery and such filthinesse doo take away them selues wholy both body and soule out of the handes and
the Reuelation or foreshewinge of the state of Christes Church vntill the worldes ende And as for the last remedy of all and as it were the stronge shoots Ankor that beeings faithfully cast in the loue and frare of the Lorde holdeth in all stormes and tempestes honest and lawfull maryage and what daungers and pertils are adiacent if it bee not heedely handled and what cautions warines wisedome circumspection and discreation is to bee taken in makinge chaise of our consort or partner of both states aswell aduerse as prosperous as longe as wee liue I will say nothinge at al for diuerse causes wherof I wil rebearse some First for that I haue no experience in that kinde of life state or vocetion and hee that writeth of that vs bath no experience of may casily erre and misse the marke Secondly because it is matter sufficiâ—t of it self for a large ample discourse and iust treatice And thirdli and cheefly because there are diuerse and sundrie godly and learned treatises therof extant euen in our english tongue to the diligent and attentiue reading wherof I renut and exhorte you for these and other causes I haue not here medled therewith In this present discourse my purpose onely is â—monishing warning and forcarming you of and agaynst all perils daungers assaultes and temptations of virgitutie and chastitie as far as my abilitie and smals furniture will extende to shew you how you may by Goddes grace passe ouer your sengle life not onely irreprchensibly and blameless◠〈◊〉 also lawdably and commendably with prayse commenslation of all the vertuous godly ¶ The last parte of this Treatice BVt finally because that although we know what is good what is bad yet our will is so crooked frowarde and peruerse that naturally we chuse the euill refuse the good hate refect true godlines loue imbrace vngodlines practise vice neglect vertue onlesse wee be ayded and strengthned from aboue by gods special grace And for that God hath prounsed to graunt vs what soeuer we shall aske of him in christes name and hath coÌ„maunded vs to call vpon him in the day of our trouble promised that if we so do he wil heare deliuer vs and finali to the intent that when you are fiercely assaulted of your fleshly lustes and in daunger to bee ouercome you might call to God for strength from aboue to subdue them and to keep them in subiection that they cause you not to do any thyng contray to your callyng and profession of sengle life virginitle of chastitie Nor consequently against gods glorie the profit of his Churche or your owne saluation I haue translated for you a Godly and learned Prayer for that purpose A godly learned and fruitfull Prayer worthy to bee say de euery Morning and Euening of such as intende to leade their life in pure Virginitte or Chastitic and so to possesse their bodyes in holynes and honour accordinge to Gods will and commaundement set downe I euit 11 g. 44.45 Item 19.4.2 Item 20. b. 7. d. 26. Ephe. 5. a 3. Phil 2 b. 15. Hebr. 12. d. 14 la. 1. d 27. and in many other places of his Booke to vs deliuered for our eternall saluation or condempnation O Most merciful God we wretched sinners acknowledge and confesse that in vs Rom. 7. that is in our flesh there dwelleth no good thinge for wee are borne wholly in sinnes and our Mother conceaued vs of corrupt and vncleane seede Psalm 51. Gen. 8. For all our nature is corrupt and bent to all euill so that by the strength of our reason or vnderstanding we can not vnderstand nor finde anye taste in the thinges that appertaine vnto the spirice For a earnall man speaketh of earthly thinges and delighteth in the same or of him selfe is not fit no not as much as to think any thing that is agreable to thy holinesse Iustice and wisedome vnlesse he be holpen by thy spirite Vnto thee wee cry with our whole harte and most humbly beseeth thee to reneale and shew vnto vs the true knowledge of thy effence and will as thou hast made thy selfe knowen in thy worde that wee do not follow the sense and iudgemenâ— of our flesh in iudging spiritual thinges werther measure thy godly word or any other thing by our blinde reason corrupt custome or worldly facion counting that but pastâ— daliance which thy words shewoth to bee accoursed and abhominable Rom. 8. For flesh blood do not perceue the things that are of the spirit and the affection will and desire of the flesh is euen enmity against God for it is not subiect to the Law of God neither can it bee they that are in the flesh can not please God Seeing therfore there is in vs the origin fountaine welspring of sin that is to wit lust concupiscence it selfe and a pronenesse readines to vice that is ingraffed in vs and euen borne with vs from the guiltines and damnable state of our first Parentes oftentimes styrringe vs vp to euill For euerie one is tempted whiles he or she is drawen awaye 〈…〉 and taken as a fishe with a bayte of his or her owne concupiscence or lust morcouer concupiscence or luste after it hath conceaued bringeth foorth sinne and sinne when it is finished bringeth foorthe deathe Graunt vs therefore thy grace that wee folow not the concupiscence and lust of our Flesh neither prouoke our senses with an vnbrideled licentiousnesse but that wee may resist them valiently For except vicious lust and desire be put out of our mindes it groweth and waxeth stronge by litle and litle like seede sowen vntill it bring forth deadly sinne such sinne 〈◊〉 9. that vnlesse God in mercie mightely deliuer vs from it will bryng vs to euerlastyng death and destruction Helpe vs therefore O Lorde to tame our bodies and to brynge them in subiection least our flesh geuing it selfe to lowsenesse and licentiousnesse wee transgresse thy holy law and leape ouâ—r the bondes and limittes of holynesse iustice and honestic Helpe vs moreouer to crueifie our wanton flesh with all the affections lustes and concupiscences therof that wee may liue to thee our alsufficient God 〈…〉 and merciful father And that wee may walke in the spirite for wee are debters 〈…〉 not to the flesh to hue after the flesh but to mortifie and kill the workes of the flesh and to liue conformable vnto the holy spirite in true holinesse and righteousnesse beefore thy diuine maieshie all the dayes of our life Sanctifie vs therefore O holy father seperate vs 〈…〉 and put vs a parte from the wicked worlde consecrate and dedicate vs to thy vse and serâ—ice that wee be not defiled with carnall and fleshly vices Lecherie Gluttonie and sutche like and that wee do notexpell and thrustout of vs the holy ghost by vnlawfull lustes and pleasures and make our bodies an habitation of filthy spirites which violently carrie