Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

SECT. III. Of Chastity.

REader stay, and read not the advices of the following Section, unlesse thou hast a chaste spirit, or desirest to be chaste, or at least art apt to consider whether thou ought or no. For there are some spirits so Atheisti∣cal, and some so wholy possessed with a spi∣rit of uncleannesse, that they turn the most prudent and chast discourses into dirt and filthy apprehensions: like cholerick stomacks changing their very Cordials and medicines into bitternesse: and a in literal sense turn∣ing the grace of God into wantonness: They study cases of conscience in the matter of car∣nal sins, not to avoid, but to learne waies how to offend God and pollute their own spirits:

and search their houses with a Sun beam that they may be instructed in all the corners of nastiness. I haue used all the care I could, in the following periods, that I might neither be wanting to assist those that need it, nor yet minister any occasion of fancy or vainer thoughts to those that need them not. If any man will snatch the pure taper from my hand, and hold it to the Devil, he will only burn his own fingers, but shall not rob me of the reward of my care and good intention since I have taken heed how to expresse the following du∣ties, and given him caution how to read them.

CHastity is that duty which was mystically intended by GOD in the law of Cir∣cumcision. It is the circumcision of the heart, the cutting off all superfluity of naughti∣nesse▪ and a supression of all irregular de∣sires in the matter of sensual or carnal plea∣sure. I call all desires irregular and sinful that are not sanctified; 1. By the holy in∣stitution, or by being within the protecti∣on of marriage. 2. By being within the order of nature. 3. By being within the mo∣deration of Christian modesty. Against the first are, fornication, adultery, and all vo∣luntary pollutions of either sex. Against the second are all unnatural lusts, and in∣cestuous mixtures. Against the third is all immoderate use of permitted beds; con∣cerning which, judgment is to be made as concerning meats and drinks; there being no certain degree of frequency or inten∣sion prescribed to all persons, but it is to be ruled as the other actions of a man by

proportion to the end, by the dignity of the person in the honour and severity of being a Christian, and by other circumstances, of which I am to give account.

Chastity is that grace which forbids and restrains all these, keeping the body and soul pure in that state in which it is placed by God, whether of the single or of the married life. Concerning which our duty is thus de∣scribed by S. Paul. [For this is the will of God even our sanctification,* 1.1 that ye should abstain from fornication: that every one of you should know how to possesse his vessel in sanctification and honour: Not in the lust of concupiscence, even as the Gentiles which know not God.

Chastity is either abstinence or continence. Abstinence is that of Virgins or Widows: Continence of married persons. Chaste mar∣riages are honourable and pleasing to God: Widowhood is pitiable in its solitariness and losse, but amiable and comely when it is adorned with gravity and purity, and not fullied with remembrances of the passed li∣cense, nor with present desires of returning to a second bed. But Virginity is a life of Angels,* 1.2 the enamel of the soul, the huge ad∣vantage of religion, the great opportunity for the retirements of devotion: and being empty of cares it is full of prayers: being un∣mingled with the world, it is apt to converse with God: and by not feeling the warmth of a too forward and indulgent nature, flames out with holy fires, till it be burning like the Cherubim and the most extasied order of holy and unpolluted Spirits.

Natural virginity of it self is not a state more acceptable to God: but that which is chosen and voluntary in order to the conve∣niences of Religion and separation from worldly incombrances, is therefore better then the married life; not that it is more holy, but that it is a freedom from cares, an opportunity to spend more time in spiritual imployments; it is not allayed with busi∣nesses and attendances upon lower affairs: and if it be a chosen condition to these ends; it containeth in it a victory over lusts, and greater desires of Religion, and self-denial, and therefore is more excellent then the married life, in that degree in which it hath greater religion and a greater mortification, a lesse satisfaction of naturall desires, and a greater fulnesse of the spiritual: and just so is to expect that little coronet or special re∣ward which God hath prepared (extraordi∣nary and besides the great Crown of all faithful souls) for those who have not defiled themselves with women,* 1.3 but follow the Virgin Lamb for ever.

But some married persons even in their marriage doe better please God then some Virgins in their state of virginity: They by giving great example of conjugal affection, by preserving their faith unbroken, by edu∣cating children in the fear Of God, by pati∣ence and contentedness, and holy thoughts and the exercise of virtues proper to that state, doe not only please God, but doe in a higher degree then those Virgins whose piety is not answerable to their great opportuni∣ties and advantages,

However, married persons, and Widows, and Virgins are all servants of God and co∣heirs in the inheritance of Jesus, if they live within the restraints and laws of their par∣ticular estate, chastely, temperately, justly, and religiously.

The evil consequents of Uncleanness.

The blessings and proper effects of chasti∣ty we shall best understand by reckoning the evils of uncleanness and carnality.

1. Uncleanness of all vices is the most shameful.* 1.4 The eye of the adulterer waiteth for the twilight saying, No eye shall see me and disguiseth his face.* 1.5 In tha dark they dig through houses which they have marked for themselves in the day time: they know not the light: for the morning is to them as the shadow of death, he is swift as the waters; their portion is cursed in the earth, he behold∣eth not the way of the vineyards.* 1.6 Shame is the eldest daughter of Uncleanness.

2. The appetites of uncleanness are full of cares and trouble, and its fruition is sorrow and repentance.* 1.7 The way of the adulterer is hedged with thorns: full of fears and jealou∣sies,* 1.8 burning desires and impatient waitings, tediousness of delay, and sufferance of af∣fronts, and amazements of discovery.

3. Most of its kinds are of that conditon, that they involve the ruine of two souls: and he that is a fornicatour or adulterous, steals the soul as well as dishonours the body of his Neighbour: and so it becomes like the sin of falling Lucifer, who brought a part of the stars with his tail from Heaven.

4. Of all carnal sins it is that alone which the Devil takes delight to imitate and coun∣terfeit; communicating with Witches and impure persons in the corporal act, but in this only.

5. Uncleanness with all its kinds is a vice which hath a professed enmity against the body.* 1.9 Every sin which a man doth is without the body, but he that committeth fornication sinneth against his owne body.

6 Uncleanness is hugely contrary to the spirit of Government by embasing the spi∣rit of a man, making it effeminate,* 1.10 sneak∣ing, soft, and foolish, without courage, with∣out confidence. David felt this after his folly with Bathsheba, he fell to unkingly arts and stratagems to hide the crime, and he did nothing but increase it; and remain∣ed timorous and poor-spirited, till he prayed to GOD once more to establish him with a free and a Princely spirit.* 1.11 And no superiour dare strictly observe discipline upon his charge, if he hath let himselfe loose to the shame of incontinence.

7. The Gospel hath added two arguments against uncleanness which were never before used, nor indeed could be, since GOD hath given the holy Spirit to them that are bapti∣zed, and rightly confirmed, and entred into covenant with him, our bodies are made temples of the holy Ghost in which he dwels: and therefore uncleanness is Sacrilege & de∣files a Temple.* 1.12 It is S. Pauls argument [Know ye not that your body is the temple of the holy Ghost?] & [He that defiles a Temple,* 1.13 him will God destroy.] Therefore gloryfie God in your

bodies that is, flee Fornication.] To which for the likeness of the argument adde, that our bodies are members of Christ, and therefore God forbid that we should take the members of Christ and make them members of a harlot. So that uncleanness dishonours Christ, and dishonours the holy Spirit: it is a sin against God, and in this sense a sin against the Holy Ghost.

8. The next special argument which the Gospel ministers especially against adultery,* 1.14 and for the preservation of the purity of marriage, is that [Marriage is by Christ hal∣lowed into a misterie to signifie the Sacra∣mental and mystical union of Christ and his Church. He therefore that breaks this knot which the Church and their mutual faith hath tied, and Christ hath knit up into a my∣sterie, dishonours a greate rite of christianity, of high, spirituall and excellent signification.

* 1.159. S. Gregory reckons uncleaneness to be the parent of these monsters: Blindness of minde, inconsideration, precipitancy or gid∣diness in actions, self-love, hatred of God, love of the present pleasures, a dispite or despaire of the joyes of religion here, and of heaven hereafter. Whereas a pure mind in a chast body is the mother of wisdome and deliberation, sober counsels and ingenuous actions, open deportment and sweet carri∣age, sincere principles and unprejudicate un∣derstanding, love of God and self denial, peace and confidence, holy prayers and spi∣ritual comfort,* 1.16 and a pleasure of Spirit infi∣nitely greater then the sottish and beastely pleasures of unchastity. For to overcome plea∣sure

is the greatest pleasure and no victory is greater then that which is gotten over our lusts and filthy inclinations.

10. Adde to all these, the publick disho∣nesty and disreputation that all the Nations of the world have cast upon adulterous and unhallowed embraces. Abimelech to the men of Gerar made it death to meddle with the wife of Isaac: and Judah condemned Tha∣mar to be burnt for her adulterous concepti∣on: and God, besides the Law made to put the adulterous person to death, did consti∣tute a setled and constant miracle to disco∣ver the adultery of a suspected Woman,* 1.17 that her bowels should burst with drinking the waters of Jealousie. The Egyptian Law was to cut off the nose of the adulteresse, and the offending part of the adulterer. The Locrians put out the adulterers both eyes. The Ger∣mans (as Tacitus reports) placed the adulte∣resse amidst her kindred naked, and shaved her head, and caused her husband to beat her with clubs through the city. The Gortinaeans crowned the man with wool to shame him for his effeminacy: and the Cumani caused the woman to ride upon an asse naked and hooted at:* 1.18 and for ever after called her by an appellative of scorn [A rider upon the asse] All nations barbarous and civil agree∣ing in their general designe of rooting so dis∣honest and shameful vice from under heavē.* 1.19

The middle ages of the Church were not pleased that the adulteresse should be put to death: but in the primitive ages the * 1.20 civil Laws by which Christians were then gover∣ned,

gave leave to the wronged husband to kill his adulterous wife, if he took her in the fact: but because it was a privilege indulg'd to men, rather then a direct detestation of the crime, a consideration of the injury ra∣ther then of the uncleanness, therefore it was soon altered: but yet hath caused an in∣quiry, Whether is worse, the Adultery of the man or the woman.

The resolution of which case in order to our present affair, is thus: In respect of the person, the fault is greater in a man then in a woman, who is of a more plyant and easie spirit, and weaker understanding, and hath nothing to supply the unequal strengths of men, but the defensative of a passive nature and armour of modesty, which is the natural ornament of that sex.* 1.21 And it is unjust that the man should demand chastity and severity from his wife, which himself will not observe towards her, said the good Emperour Anto∣ninus: it is as if the man should perswade his wife to fight against those enemies to which he had yeilded himself a prisoner. 2. In respect of the effects and evil conse∣quents, the adultery of the woman is worse, as bringing bastardy into a family, and dis∣inherisons or great injuries to the Lawfull children, and infinite violations of peace, and murders and divorces, and all the ef∣fects of rage and madness. 3. But in respect of the crime, and as relating to God, they are equal intolerable, and damnable: and since it is no more permitted to men to have many wives, then to women to have many husbands, and that in this respect

their privilege is equal, their sin is so too. And this is the case of the question in Chri∣stianity. And the Church anciently refused to admit such persons to the holy Commu∣nion, until they had done seven years penan∣ces in fasting, in sack-cloth, in severe inflicti∣ons and instruments of chastity and sorrow, according to the discipline of those ages.

Acts of chastity in general.

The actions and proper offices of the grace of chastity in general are these:

1. To resist all unchaste thoughts: at no hand entertaining pleasure in the unfruitful fancies and remembrances of uncleanness; although no definite desire or resolution be entertained.

2. At no hand to entertain any desire, or any phantastick, imaginative loves, * 1.22 though by shame, or disability, or other circumstance they be restrai∣ned from act.

3. To have a chast eye and hand: for it is all one with what part of the body we commit adultery:* 1.23 and if a man lets his eye loose, and en∣joyes the lust of that, he is an adul∣terer. Look not upon a woman to lust after her. And supposing all the other members restrained, yet if the eye be per∣mitted to lust, the man can no otherwise be called chast then he can be called severe and mortified, that sits all day long seeing playes and revellings, and out of greedinesse to fill his eye, neglects his belly: There are some vessels which if you offer to lift by the belly

or bottom you cannot stirre them, but are soon removed if you take them by the ears. It matters not with which of your members you are taken and carried off from your duty and severity.

4. To have a heart and minde chast and pure: that is, detesting all uncleanness; dis∣liking all its motions, past actions, circum∣stances, likenesses, discourses: and this ought to be the chastity of Virgins and Widows, of old persons and Eunuchs especially, and ge∣nerally of all men according to their several necessities.

* 1.245. To Discourse chastly and purely, with great care declining all undecencies of lan∣guage, chastening the tongue, and restraining it with grace; as vapours of wine are restrai∣ned with a bunch of myrrhe.

6. To disapprove by an after act all invo∣luntary and natural pollutions: for if a man delights in having suffered any natural pol∣lution, and with pleasure remember it, he chooses that which was in it selfe involūtary: and that which being natural was innocent, becoming voluntary is made sinful.

7. They that have performed these duties and parts of Chastity, will certainly abstain from all exterior actions of uncleanness: those noon day and mid night Devils, these lawlesse and ungodly worshippings of shame and uncleanness, whose birth is in trouble, whose growth is in folly, and whose end is in shame.

But besides these general acts of Chastity which are common to all states of men and women, there are some few things propero the severals.

Acta of Virginal Chastity.

1. Virgins must remember that the Virgi∣nity of the body is only excellent in order to the purity of the soul: who therefore must consider that since they are in some measure in a condicion like that of Angels, it is their duty to spend much of their time in Angeli∣cal imployment: for in the same degree that Virgins live more spiritually then other per∣sons, in the same degree is their Virginity a more excellent state: But else it is no better then that of involuntary or constrained Eu∣nuchs; a misery and trouble, or else a meer privation, as much without excellency as without mixture.

2. Virgins must contend for a singular modesty; whose first part must be an igno∣rance in the distinction of sexes, or their pro∣per instruments: or if they accidentally be instructe in that, it must be supplied with an inadvertency or neglect of all thoughts and remembrances of such difference: and the following parts of it, must be pious and chast thoughts, holy language and modest car∣riage.

3. Virgins must be retired and unpublick: for all freedome and loosness of society is a violence done to virginity; not in its natural, but in its moral capacity: that is, it looses part of its severity, strictness and opportu∣nity of advantages by publishing that per∣son, whose work is religion, whose company is Angels whose thoughts must dwell in hea∣ven, and separate from all mixtures of the world.

4. Virgins have a peculiar obligation to charity: for this is the virginity of the soul; as purity, integrity, and separation is of the body, which doctrine we are taught by S. Pe∣ter:* 1.25 Seeing ye have purified your soules in obeying the truth through the Spirit unto un∣feigned love of the brethren: see that ye love one another with a pure heart fervently. For a Virgin that consecrates her body to God, and pollutes her spirit with rage, or impati∣ence, or inordinate anger, gives him what he most hates, a most foul and defiled soul.

5. These Rules are necessary for Virgins that offer that state to God, and mean not to enter into the state of marriage: for they that only wait the opportunity of a conveni∣ent change, are to steer themselves by the general Rules of Chastity.

Rules for Widowes or vidual Chastity.

For Widows, the fontinel of whose desires hath been opened by the former permissions of the marriage-bed, they must remember:

1, That God hath now restrained the for∣mer license, bound up their eyes, and shut up their heart into a narrower compasse, and hath given them sorrow to be a bridle to their desires. A Widow must be a mour∣ner; and she that is not, cannot so well se∣cure the chastity of her proper state.

2. It is against pulick honesty to marry another man so long as she is with childe by her former Husband: and of the same fame it is in a lesser proportion, to marry within the year of mourning: but anciently it was infamous for her to marry, till by common

account the body was dissolved into its first principle of earth.

3. A Widow must restrain her memory and her fancy: not recalling or recounting her former permissions & freer licenses with any present delight: for then she opens that sluce which her Husbands death and her own sorrow have shut up.

4. A Widow that desires her widowhood should be a state pleasing to God, must spend her time as devoted Virgins should, in fast∣ings, and prayers, and charity.

5. A Widow must forbid her self to use those temporal solaces, which in her former estate were innocent, but now are dangerous.

Rules for married persons, or matrimonial chastity.

Concerning married persons;* 1.26 besides the keeping of their mutual faith and contract with each other, these particulars are useful to be observed.

1. Although their mutual endearments are safe within the protection of marriage, yet they that have Wives or Husbands must be as though they had them not; that is, they must have an affection greater to each other then they have to any person in the world, but not greater then they have to God: but that they be ready to part with all interest in each o∣thers person rather then sin against God.

2. In their permissions and license they must be sure to observe the order of Na∣ture, and the ends of God.* 1.27 He is an ill Husband that uses his Wife as a man treats •• Harlot, having no other end but pleasure.

Concerning which, our best rule is, that al∣though in this, as in eating and drinking, there is an appetite to be satisfied, which cannot be done without pleasing that desire, yet since that desire and satisfaction was in∣tended by Nature for other ends, they should never be separate from those ends, but al∣waies be joyned with all or one of these ends; with a desire of children, or to avoid fornication, or to lighten and ease the cares and sadnesses of houshold affairs, or to en∣dear each other: but never with a purpose either in act or desire to separate the sensua∣lity from these ends which hallow it. Onan did separate his act from its proper end, and so ordered his embraces that his Wife should not conceive, and God punished him.

* 1.283. Married persons must keep such mo∣desty and decency of treating each other, that they never force themselves into high and violent lusts, with arts and misbecoming devices: alwaies remembring that those mixtures are most innocent which are most simple, and most natural, most orderly and most safe.

4. It is a duty of matrimonial chastity to be restrained and temperate in the use of their lawful pleasures: concerning which although no universal Rule can antecedently be given to all persons, any more then to all bodies one proportion of meat and drink: yet married persons are to estimate the de∣gree of their license according to the follow∣ing proportions. * 1. That it be moderate so as to consist with health. * 2. That it be so ordered as not to be too expensive of

time, that precious opportunity of working out our salvation. * 3. That when duty is demanded it be alwaies payed (so farre as is in our powers and election) according to the foregoing measures. * That it be with a temperate affection, without violent trans∣porting desires, or too sensual applications. Concerning which a man is to make judg∣ment by proportion to other actions, and the severities of his religion, and the senten∣ces of sober and wise persons, alwaies re∣membring that marriage is a provision for supply of the natural necessities of the body; not for the artificial and procured appetites of the minde. And it is a sad truth, that ma∣ny married persons thinking that the flood∣gates of liberty are set wide open without measures or restraints (so they sail in that channel) have felt the final rewards of in∣temperance and lust, by their unlawful using of lawful permissions. Only let each of them be temperate, and both of them be modest. Socrates was wont to say, that those women to whom Nature had not been indulgent in good features and colours, should make it up themselves with excellent manners; and those who were beautiful and comely, should be careful that so fair a body be not pollu∣ted with unhandsome usages.* 1.29 To which Plu∣tarch adds; that a Wife if she be unhand∣some, should consider, how extremely ugly she should be, if she wanted modesty: but if she be handsome, let her think how gra∣cious that beauty would be if she superadds chastity.

5. Married persons by consent are to ab∣stain

from their mutual entertainments at solemn times of devotion: not as a duty of it self necessary, but as being the most pro∣per act of purity which in their condition they can present to God: and being a good advantage for attending their preparation to the solemn duty and their demeanour in it. It is Saint Pauls counsel,* 1.30 that by consent for a time they should abstain, that they may give themselves to fasting and prayer. And though when Christians did receive the holy Com∣munion every day, it is certain they did not abstain,* 1.31 but had children: yet when the Communion was more seldom, they did with religion abstain from the marriage-bed du∣ring the time of their solemn preparatory de∣votions, as anciently they did, from eating and drinking till the solemnity of the day was past.

6. It were well if married persons would in their penitential prayers, and in their ge∣neral confessions suspect themselves, and ac∣cordingly ask a general pardon for all their undecencies and more passionate applicati∣ons of themselves in the offices of marriage: that what is lawful and honorable in its kinde may not be sullied with imperfect circum∣stances; or if it be, it may be made clean a∣gain by the interruption and recallings of such a repentance of which such uncertain parts of action are capable.

But because of all the dangers of a Christi∣an, none more pressing & troublesome then the temptations to lust, no enemy m••re dan∣gerous then that of the flesh, no accounts greater then what we have to reckon for at the Audit of Concupiscence, therefore it con∣cerns all that would be safe from this death to arm themselves by the following Rules to prevent, or to cure all the wounds of our flesh made by the poysoned arrows of Lust.

Remedies against uncleannesse.

1. When a temptation of lust assaults thee doe not resist it by heaping up arguments a∣gainst it,* 1.32 and disputing with it, considering its offers and its danger, but flie from it, that is, thinke not at all of it; lay aside all con∣sideration concerning it, and turne away from it, by any severe and laudable thought or businesse. Saint Hierome very wittily re∣proves the Gentile superstition, who pictu∣red the Virgin Deities armed with a shield and lance, as if chastity could not be defen∣ded without warre and direct contention. No; this enemy is to be treated otherwise. If you hear it speak, though but to dispute with it, it ruines you; and the very argu∣ments you go about to answer, leave a re∣lish upon the tounge. A man may be bur∣ned if he goes neer the fire, though but to quench his house; and by handling pitch, though but to draw it from your cloths, you defile your fingers.

2. Avoid idlenesse, and fill up all the spaces of thy time with severe and useful imploy∣ment: for lust usually creeps in at those

emptinesses, where the soul is unimployed and the body is at ease. For no easie, health∣ful, and idle person was ever chast, if he could be tempted. But of all imployments, bodily labour is most useful and of greatest benefit for the driving away the Devil.

3. Give no entertainment to the begin∣nings,* 1.33 the first motions and secret whispers of the spirit of impurity. For if you totally sup∣presse it, it dies: if you permit the fornace to breathe its smoke and flame out at any vent, it will rage to the consumption of the whole. This cockatrice is soonest crushed in the shell, but if it grows, it turns to a serpent, and a Dragon, and a Devil.

4. Corporal mortification and hard usages of our body hath by all ages of the Church been accounted a good instrument and of some profit against the spirit of fornication. A spare diet, and a thin course table, sel∣dome refreshment, frequent fasts, not vio∣lent and interrupted with returns to ordi∣nary feeding, but constantly little, unplea∣sant, of wholsome but sparing nourishment: For by such cutting off the provisions of vi∣ctual we shall weaken the strengths of our Enemy. To which if we adde, lyings upon the ground, painful postures in prayer, reci∣ting our devotions with our arms extended at full length, like Moses praying against A∣malek, or our blessed SAVIOUR hang∣ing upon his painful bed of sorrows, the Crosse; and (if the lust be upon us and

sharply tempting) by inflicting any smart to overthrow the strongest passion by the most violent pain, we shall find great ease for the present, and the resolution and apt suffe∣rance against the future danger. And this was S. Pauls remedy, I bring my body under;* 1.34 he used some rudenesses towards it. But it was a great nobleness of of chastity which S. Hie••ome reports of a Son of the King of Ni∣codemia, who being tempted upon flowers and a perfumed bed with a soft violence, but yet tied down to the temptation; and sollicited with circumstances of Asian Luxury by an impure Curtesan; lest the easiness of his posture should abuse h••m, spi•• out his tongue into her face: to represent that no virtue hath cost the Saints * 1.35 so much, as this of Chastity.

5. Elie from all occasions, temptations, loosnesses of company, Balls and Revellings, undecent mixtures of wanton dancings, idle talk, private society with strange women, starings upon a beauteous face, the company of women that are singers, amorous gestures, garish and wanton dressings, feasts and liber∣ty, banquets and persumes,* 1.36 wine and strong drinks, w^ch are made to perse∣cute chastity;* 1.37 some of these being the very Prologues to lust,* 1.38 and the most

innocent of them being but like condired or pickled Mushroms, which if carefully cor∣rected,* 1.39 and seldome tasted, may be harmlesse, but can never doe good: Ever remembring that it is easier to die for chastity, then to live with it; and the Hangman could not extort a consent from some persons, from whom a Lover would have intreated it. For the glory of chastity will easily overcome the rudeness of fear and violence; but easiness and softness, and smooth temptations creep in, and like the Sun make a maiden lay by her vail and robe, which persecution like the Northern winde, made her hold fast and clap close about her.

6. He that will secure his chastity, must first cure his pride and his rage. For often∣times lust is the punishment of a proud man, to tame the vanity of his pride by the shame and affronts of unchastity: and the same in∣temperate heat that makes anger, does en∣kindle lust.* 1.40

7. If thou beest assaulted with an unclean Spirit trust not thy ••elfe alone, but run forth into company, whose reverence and mode∣sty may suppresse, or whose society may di∣vert thy thoughts: and a perpetual witness of thy conversation is of especiall use against this vice, which evaporates in the open air like Camphire, being impatient of light and wiitnesses.

8. Use frequent and earnest-prayer to the King of Purities, the first of Virgins, the

eternal GOD, who is of an essential purity; that he would be pleased to reprove and cast out the unclean Spirit. For besides the blessings of prayer by way of reward, it hath a naturall virtue to restrain this vice: because a prayer against it, is an unwillingness to act it; and so long as we heartily pray against it, our desires are secured; and then this De∣vil hath no power. This was Saint Pauls other remedy: [For this cause I besought the Lord thrice,] And there is much reason and much advantage in the use of this in∣strument; because the main thing that in this affair is to be secured is a mans minde. He that goes about to cure lust by bodily ex∣ercises alone (as Saint Pauls phrase is) or mortifications,* 1.41 shall finde them sometimes instrumental to it, and incitations of sudden desires, but alwaies insufficient and of little profit: but he that hath a chaste minde shall finde his body apt enough to take laws; and let it doe its worst, it cannot make a sinne; and in its greatest violence can but pro∣duce a little natural uneasiness, not so much trouble as a severe fasting day, or a hard nights lodging upon boords. If a man be hungry he must eat, and if he be thirsty he must drink in some convenient time, or else ••e dies: but if the body be rebellions, so the minde be chaste, let it doe its worst, if you resolve perfectly not to satisfie it, you can re∣ceive no great evil by it. Therefore the pro∣per cure is by applications to the Spirit, and securities of the minde; which can no way so well be secured as by frequent and servent prayers, and sober resolutions, and severe dis∣courses. Therefore,

9. Hither bring in succor from considera∣tion of the Divine presence, and of his holy Angels, meditation of Death, and the passions of CHRIST upon the Crosse, imitation of his purities, and of the Virgin Mary his un∣spotted and holy Mother, and of such emi∣nent Saints who in their generations were burning and shining lights, unmingled with such uncleannesses which defile the soul, and who now follow the Lamb whithersoev••r he goes.

* 1.4210. These remedies are of universal efficacy in all cases extraordinary and violent: but in ordinary and common, the remedy which GOD hath provided, that is, Honourable marriage, hath a natural efficacy, besides a virtue by Divine blessing, to cure the incon∣veniences which otherwise might afflict per∣sons temperate and sober.

Notes

• * 1.1

  5. Thess. 3.4, 5.
• * 1.2

  Virgini••as est in cae. ne cor∣rupiteth in∣corruptionis perpetua me∣ditatio S Aug. I'de Virg c. 13.
• * 1.3

  Apoc. 144. Isa. 56.45
• * 1.4

  prov. 6.23.
• * 1.5

  Iob 24.15.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  2 Hos 6.
• * 1.8

  Appetitus fornicationis anxietas est fatieras vt ò poenitentia. S. Hieron
• * 1.9

  1 Cor. 6.1••.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Spiritu prin∣cipali me con∣firma, Ps. 51.
• * 1.12

  1 Cor 6.19
• * 1.13

  1 Cor. 3.17.••
• * 1.14

  Ephes. 5.32.
• * 1.15

  Moral:
• * 1.16

  S Cyprian de bono pudici∣tiae.
• * 1.17

  Num 5.14.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Concil Tri∣bur c 49. Concil Au∣rel 1. sub Clodovaeo.
• * 1.20

  Cod. de al∣dulteciiis, ad legem J••••éam. l. 1. & Cod. Theod. de adulteriis c. placuit.
• * 1.21

  Apud Aug: de adulter. conjug.

  Plut•• conjug. praecept.
• * 1.22

  —Casso saltem delecta∣mine, amar•• qu••d potiri non licet

  Poeta.

  Patellas luxuriae oculos,

  dixit Isidorus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  alius quidam.
• * 1.23

  Time videre ūde possis ca∣dere, & noli fieri perversā simplicitate securus S. Aug.
• * 1.24

  Sp Minuci∣us Pontifex Posthumium monuit ne verbis vitae ast••ms niem anon aequan∣tibus utere∣tur. Plutare: de cap ex inim. utilit.
• * 1.25

  1 Pet. 1.22.
• * 1.26

  Nisi funda∣menta stirpis jucta sint probé, miseros ne∣cesse est esse deinceps pe∣steros. Eurip.
• * 1.27

  Non debentus eodem amico uti & 〈◊〉〈◊〉 a∣to••e: nec eà∣dem ut uxor & s••o••t••

  Plut conjug. praecept.
• * 1.28

  Non rectè est ab Herodoto dictum simul cum tunica multerem ve∣recundiam exuere. Quae n•• casta est, positā veste, verecundiam ejus loco in∣duit, ma••i∣••rtaue vere∣cioidiâ con∣juge tasserâ maximi in∣vicen••. moris uttentur.

  Plut: con∣jug. prae∣cept.
• * 1.29

  De conjug. precept.
• * 1.30

  1 Cor 7 5.
• * 1.31

  Hoc etiam ••x more Christi∣anorum. Te••tu••. S••ad••ns foe∣mi•••• Ch••i∣sti••nis ne Pa∣••anis n••••ant. ais Q••is de∣n••qu•• s••l••n¦ni••us Pas••hae ab nectantem secu••us susten••bit? Tertul. ad uxor. 2. l. Et ex more etiam Gentilium. Plu sym••os. 3 q. 6. Nobis autem si leges civitatis rectè colimus caven∣dum est, ne ad ••empla & sacrificia accedamus, paulo antè re vener••â usi. Itaque expedit nocte & semno interjecto, just••que inte vallo ad••ibito, ••undos rursum quasi de int••••ro, & ad novum diem nova cogitantes (ut ait Demecritus) surgere.
• * 1.32

  〈◊〉〈◊〉 a l••bidi∣nis 〈◊〉〈◊〉 app••ci•••• le fugam, si vis obtinere vi∣cto••iam. S. Aug.

  Nella gueria d' amor chi fuge vinc••
• * 1.33

  — Quisquis in primo obstititRepulitque ••morem, tutus ac victor fuit:Qui blandi••ndo dulce nat••ivit malum,Suò recusat ferre quod subiit jugunt.Senec: Hipp••l:
• * 1.34

  In vi••a S. Paul.
• * 1.35

  B••n••dictus in sp••tis se ••o ••••tavit. S. Ma••ti∣nianus faci••m & manus. S. Johannes cognom••nto Bonus, eal••••a••s a••utos inter ungue•• & ca••nem digi••orum mir••••••it S. Theoctisius i•• stivis more ferarum vixit ne inter A••abe•• pol••u••retur.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian.
• * 1.37

  Venus resam am at p••opter sabellam quam recitat. Libanius.
• * 1.38

  Venter mero aestuans citò despuntatur in libidines. S. Hieron.
• * 1.39

  〈◊〉〈◊〉 che n••nn•••• s••ae••da non vrg•••••• ••••e mi••ec••••i
• * 1.40

  — nun•• quid ego à te Magno p••ugnatant d••pose•• conside — V•••••• a su•• 〈◊〉〈◊〉 mea cum confe••b•••••• i••a.Ho••at. se••m l. Sat 2.
• * 1.41

  Mens impu∣dicam f••ce••••, non corpus s••le••.
• * 1.42

  Danda est o∣pera ut ma∣trimonio de∣vi••ciantur, quod est tu∣tissimum ju∣••entutis vin∣culum. Plut: de educ. lib.