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1. VErily thou comman∣dest me to containe my selfe from the lust of the flesh, the lust of the eyes, and the am∣bition of this world. Thou commandest mee also to ab∣stayne from carnall copulati∣on; and concerning wedlock thou didst a 1.2 now aduise me to
a better course, then that was which thou leftest me my free choyce in. And because thou gauest it, ••t was obtayned, and that before I became a dispen∣cer of thy Sacrament.
But yet still there liue in my memory, (which I haue now spoken so much of) the Ima∣ges of such things, as my ill custome had there fixed; and which rush into my thoughts (though wanting strength) euen whilest I am broad wa∣king: but in sleepe obey come vpon me, not to delight onely, but euen so farre as consent, and most like to the deede doing: yea, so farre preuailes the illusion of that Image, (both in my soule and in my flesh) as that these false visi∣ons perswade me vnto that when I am asleepe, which true visions cannot doe, when I am awake. Am I not my selfe at that time,
O Lord my God? And is there yet so much difference betwixt my selfe and my selfe, in that moment wherein I passe from waking to sleeping, or returne from sleeping vnto waking?
2. Where is my reason at that time, by which my mind when it is a wake, resisteth such suggestions as these? at which time, should the things them∣selues presse in vpon mee, yet would my resolution re maine vnshaken. Is my reason clo∣zed vp, together with mine eyes? or is it lull'd asleepe with the sences of my body? But whence then comes it to posse, that wee so often euen in our sleepe make such re∣sistance; and being mindefull of our purpose, and remaine most chastly in it, wee yeeld no assent vnto such entice∣ments? And yet so much dif∣ference there is, as that when
any thing hath otherwise hap∣ned in our sleepe, wee vpon our waking returne to peace of conscience: by the distance of time discouering that it was not wee that did it, not∣withstanding wee bee sorry that there is something some∣way or other done in vs. Is not thy hand able, O God al∣mighty, to cure all the dis∣cases of my soule, and with a more abundant measure of thy grace, also to quench the lasciuious motions of my sleepe?
3. Thou shalt increase, O Lord, thy graces more and more vpon mee, that my soule may follow my selfe home to thee, wholy freed of that bird••ly me of concupiscence; that it may no longer rebell against it selfe, nor may in dreames not onely not com∣mit these adult erous vnclean∣nesses, by meanes of these
b 1.3 sensuall Images, procuring pollution of the flesh, but that it may not so much as once consent vnto them. For to hinder that no such fancy, (no not so much as should neede any checke to restraine it,) doe its pleasure in the chast affection of those that sleepe, (not in this life onely, but euen in this age of youth) is not hard for the Al∣mighty to doe, who is able to doe aboue all that wee aske or * 1.4 thinke. And for this time, in what case I yet am in this kind of naughtinesse, haue I con∣fessed vnto my good Lord; reioycing with trembling in that grace which thou hast al∣ready giuen me, and bemoa∣ning my selfe for that, where∣in I am still vnperfect; well hoping, that thou wilt one day perfect thy mercies in mee, euen vnto a fulnesse of peace: which both my out∣ward
and inward man shall at that time enioy with thee, whenas death shall be swallow∣ed vp in victory. * 1.5
1 Ioh. 2. 16.
the popish Translater notes, That chaslity is better then marriage. But does that ap∣peare by this pas∣sage? per∣chance to those that haue the gift of con∣ti••ency (as St. Austen now had) it is indeed, nay it had been a sinne for him to haue marryed: but for others, it is better to marry then to burne.
Imagines animales.
Eph. 3. 20.
1 Cor. 15. 54.