The right rule of Christian chastitie profitable to bee read of all godly and vertuous youthes of both sexe, bee they gentlemen or gentlewomen, or of inferiour state, whatsoeuer. Collected and written by one studious to gratifie his freendes, and profit his kindred: first (priuately) for the instruction, forewarning and forearming of certayne younge gentlewomen his neare and deare cosins: and after published by the same, in hope to profit the Church & common wealth, according to his talent. The methode wherof is to bee seene immediatly after the preface to the reader.

A shorte Preface, to the second part of this Discourse.

SO surpassing & 〈…〉〈…〉 ••erable goodnes of God, that all that hee requireth at our handes, is for our owne good, and benefite, and not for any thinge that hee is the better therby: for hee beeing absolute felicitie, or bles∣sednesse it selfe, can not be any whit bettered of all his crea∣tures, and therfore needeth not any of them, but all neede him. This considered, and for that it is the propertie of reason and wisedome (wherwith God of his bounteous ly∣beralitie hath indued man kinde) not rashly to do any thing without good cause and consideration. Let vs therfore a litle consider what good, benefite & commoditie, redown∣deth vnto vs, by ••••rginitie, or Maydenhood and Chastitie: And what causes should mooue vs Christians to keepe, con∣tinue, vse, and practise the same: Seeing all the world almost in these his aged and dotinge dayes, wherin the Diuell the Prince therof rageth, knowing his time to bee but short, and that Christ is ready to appearoin the Clowdes to shut him 〈◊〉〈◊〉 with all the vngodly, his members, 〈◊〉〈◊〉 and instrumences, into eternall tormentes: and to carry the god∣lye his owne members, Seruauntes and Instrumertes, to liue and raigne with him for euer in euerlastinge glory. Seeinge the whole world (I say) in these perrilous and last times, when iniquitie shall abound, and true faith searce be found, is drowned, ouerwhelmed, and in a manner, buried in corruption, in Adulrery, Whoredome, fornication, and in all kinde of filthinesse and abhomination: Let vs consider what should cause vs true Christians to rowe agaynst the streame, and to take a course contrary to the swaye of the multitude, yea to the whole world. To recite all the causes that should moue vs so to doo: neither memory nor leasure will now serue, but these folowing bee the cheefest, and may suffice and satisfie any godly, and vertuous minde, seeinge they are so waightie, great, and vrgent.

Causes for the which Virginitie and Chastitie must be Practised and put invre of 〈◊〉〈◊〉 Christians.

THe first cause, [ 1] why we should bee 〈…〉〈…〉 CINS, or 〈◊〉〈◊〉 till wee he 〈◊〉〈◊〉, and ••••∣ter 〈◊〉〈◊〉 chaste with one in Marriage is 〈◊〉〈◊〉 me may do our dutie of obedience towards God: for it is Gods will that there sho••ld•• shine in Mankinde the vertue of Virginity and Chastitie, that wee may know that God is a chaste minde, and loueth Virginitie, & Chastitie, Virgins and chaste persons. And by the mention of this vertue w•••• may discerne him from vncleans Natures Of this, cause it is written. 1. Thes. 4. This is the will of God, euen your holinesse, that yee abstayne from Whoredome or Fornica∣tion: and that euery one know how to possesse th•••• vessely that is their body, 〈◊〉〈◊〉 holinesse and honour. 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Testament, there is a playne pre••••pte and 〈…〉〈…〉 〈◊〉〈◊〉 of Holinesse, and Puritie of life geuen to all Gods people, in these words or the like in effect Be holy, as I am holy, fayth the Lorde vnto his People, Or as some reade: For I am holy, and cannot abide an vnholy and prophane people.

THe seconde canse is, [ 2] that we may continue in Praier, which (as S. Augustine affirmeth) is to y^e faith full per∣son praying: An in••incible Fortres and Holde, vnto god, an acceptable sacrifice, vnto the Angels that attend vp∣pon vs, a solace and comfort: and to the Deuell and wic∣ked Spirites, a whip, and torment: which we can not doo, if we pollute and defile our selues, with Whoredome and ••ncl••anesse. For God beynge a pure and chaste mynde, and spirite, will not beare the Prayers of sutche, but doth abhorre and detest them. And therefore sayth the same S. Augustine: That the barkyng of dogges, and the bello∣wyng of Bease, and the grunting of Swine, is more ac∣ceptable

to God, then the inuocation and •…•…ng of un∣•…•… persons.

THyrdly, least wee loose the excellent giftes, that God [ 3] in merrie hath bestowed vppon us: and that we may reteyne; and keepe the fauour of God; the holy Ghoste, Faith, Repentance, Justification, and all other spiritual giftes. And also to the ende wee may keepe our corporall gifts, and externall: as bewtie, strength, health, estima∣tion, good name and fame, and sutch like. For these good giftes do they shortely lose, that willingly, and wittingly polute and defile them selues with vnlawfull lustes. Fil∣thinesse, and Vncleanesse.

FOurthly, [ 4] Because Virginitie and Chastitie of itselfe, is a great and necessarie ornament of al other virtues and giftes, which beyng once lost, and taken away all o∣ther Garnishments of wit, learnyng and vertue, are dis∣grated, and defaced. And therefor 〈…〉〈…〉 and 〈…〉〈…〉 vnto the head and face in the body of man. For as the head and face be∣yng once cut of, the rest of the body is but a dead car•…•…as, without anie grace, comelinesse or decencie, ignor•…•…∣ous and contemptible: so when 〈…〉〈…〉 other giftes and vertues in that deformed person; are contempned and dispised, and the person 〈◊〉〈◊〉 and worthy of no estimation.

FIfthly, [ 5] least 〈…〉〈…〉 in this worlde, or in the 〈…〉〈…〉, that wee may auoyde eternall, and present 〈◊〉〈◊〉 and 〈…〉〈…〉, are oppressed, or at the least 〈…〉〈…〉 time or an other. For God is immittable; 〈…〉〈…〉 but doth 〈…〉〈…〉, and vncleanenesse, one 〈…〉〈…〉 here in this world, or in 〈◊〉〈◊〉 eter∣nally 〈…〉〈…〉. For this is an eternall 〈…〉〈…〉, that is set downe 〈…〉〈…〉 and Adulterers God will iudge.

That is, will plague and punish. A figuratiue spee••he ta∣ken of an earthly Iudge, whose office is to appoint what plague and punishments shalbe executed vpon offenders, and guiltie condempned persons. Touchyng the eter∣nall plagues of whoores and whoremonges, the holy A∣postle S. Paule doth preache with great seucritie. 1. Cor. 6. Bee not deceaued, neither Whoores, Whoremongers, nor Adulterers so all possesse the kingedome of God. And Gal 5 The workes of the Flesh are manifest: Adulterie, Whore∣dome, Vns hamefastnesse &c. They that do these thinges shall not possesse the kyngdome of God. Eph. 5. No whore, whoremonger, nor vncleane person, shall haue any heritage in the kyngedome of Christe and of God. Let none leade you out of the way of the Lorde, with bayne and filth••e talke, for because of sutche thinges, the wrath, anger, indignation, and curse of God commeth vpon the disobe∣dient and stubbern breakers, and violaters, or transgref∣fers of Gods law. And of the plagues and punishmentes of Whoredome, and of 〈…〉〈…〉 of postution of the bo∣die, in this life, bothe Publique and Priuate, the whole Hystorie of the worlde doth Preache. For many times for Whoredome, whole countries are bestroyed: as the must frutefull and fortilest parte, sometime of the whole world (Sodome) with the townes and Cities adtoyning: As the citie of Sich••m. Gen. 54. As the most famous Citie in all Asia, yea, in all the world at that time, Troye and the countreys adioynyng. And as the renoumed Citis in Greece, Thebes, and infinite moe. Al whiche florishynge Cities, with the Countries wherein they stoode, were burnt & vt••erly destroyed for Whooredme and vnlaw∣full L••stes. And many times, for this filthy sinne, whole Hostes and Armies are killed and flayne: As thrée and twentie thousande at once, of Gods owne people, by pro∣fession in the Wildernesse. Num. 25. As the whole Tribe of Beniamin, beyng so poy••••••••s, 〈…〉〈…〉 so many thousandes. Iudg. 20. The banishment also of 〈◊〉〈◊〉, 2 of Kyngs. 11.15. And the captiuitie of Babilon were bitter

buddes of this cursed roote. And if wée marke, wee shall see from time to time, dayly examples before our eyes, of Gods borrible plagues agaynst Whoredome, and vncleannesse: Punishmentes passe, plagues, miseries, and calamities, euen through the houses of Princes, Noblemen, Gentlemen, Yeoneen, and priuate persons, for this filthy sinne, because Gods rule remaineth vnre∣mooueable: Euery foule that shall commit this abhomi∣nations shall bée rooted ••ut, from of the face of the earth, or as some translate it: The earth shall vomit and spue out euery one that shall do any of these abhominations. Againe: Whoores, whooremongers, and adulterers, God will iudge and punish, and not them their selues only, but also many times their posteritie and offpringe. For God doth commonly punish the vnlawfull lustes of Parentes by the infelicitie, vnhappines, talamities, miseries, and shame of their Children, God herein kéepeth the Rule, set downe in the Booke of Wisedome: The. 11. Verse. 16.17. By what thinges one sinneth, by the same hee is puni∣shed. A plaine example of this Rule wée may sée in the Tragedie of Kinge Dauid, that for abusinge his séede, in pollutinge and defilinge his trustie seruaunt Vrias his Wise, was by his owne séede Absolon his Sonne, thrust out of his Kingdome, his dearely beloued Spouses polu∣ted and defiled in his owne Pallaice before the Sonne, and the people brought to great calamitie, misery and distresse: yea hée him selfe put to great feare and daun∣ger of his life. And many times the Children for the se∣creat sinnes of the Parentes are giuen ouer into a repro∣bate sence, so that they are not ashamed to playe the whores or who••remaisters euen openly. And therefore if euer you hope to haue godly Children your selues, you must take beede you abuse not your séede, nor in any wise pollute the Well head of generation contrary to Gods Law.

SIxtly, that wée may retayne and kéepe the light of true [ 4] knowledge of God, and bée not punished with spiritual

blindenesse, erringe and béeinge deceaned in our opini∣ons, counsels and busines, in our actions, dooinges and affaires: for commonly they that are giuen to lecherie and bodily luste, are striken with the spirite of blindenesse, amazednesse, drowfinesse, giddinesse, and hardnes of harte, that like franticke and madde Men or Women, béeinge accursed of GOD, and caste out of his fauour, they without shame or remorce of conscience, doo, and committe such thinges as tende to the destruction of them selues, and of other. Of this punishmente of Whooredome and vncleanenesse, prea∣cheth Sainct Paule. Rom. 1. Because they gaue them selues to filthy and abhominable lust, God gaue them ouer into a reprobate sence or minde. Ephe. 4. They are become straun∣gers to God, for the blindenesse of their harte, that haue yeelded them selues to wantonnesse or fleshly lustes. Ose. 4. Whoredome and wyne, take away vnderstanding: and wee may see by dailye experience, such as are possessed with the spirite of fornication, to bee as blinde as Béetels in thinges belonginge to their faluation. Wholesome instructions to their mindes and soules (vnlesse GOD in mercye turne their hartes) is as pleasaunte and de∣lightful, as the bright Beames of the Sunne vnto a bleare eyed person, they are so nooseled in the wicked workes of darkenesse, that the woorkes, yea, and Chil∣dren of light, are hatefull and odious vnto them. On the contrarye parte Virginitie and Chastitie, amongst other rewardes, obtayne a greater light of the holye Ghoste, that doth kindle in them a brighter knowledge of GOD, of vertue and godlinesse, and that gouerneth the counsels, studies and laboures of their vocation, that they become happie & prosperous, both vnto themselues and others. Hither appertayneth the saying of Christ. Math. 5. Blessed are the cleane in hart, for they shal see God. Againe: Hebru. 12. Follow and practice holynesse and cha∣st••ie, without the which none shall see G••d. And. 1. Cor. 6. Of chaste persons it is saide: know you not that your hartes

are the Temples of the holye Ghoste? who is the Author, giuer and continuer of all good and commendable giftes, graces, and qualities whatsoeuer. Who woorketh most effectually in Virgins and chaste persons, and aug∣menteth his gyftes and graces, in and towardes them. An example hereof wee haue in Ioseph: Who by his vir∣ginitie or chastitie, refusinge his Mistresse filthye offer, obtayned of God, encrease of all spirituall giftes, graces, and commendable qualities, as appeareth by the first Booke of the Byble, Genesis: Wherfore bee you all well assured of this: that if by prophanation, and vnha∣lowinge of your bodyes, which are the Temples of the Holy Ghoste, the giuer and preseruer of all good giftes and qualities, you expell, driue from you or extinguishe his operation in you, which is doone by whooredome, and such like vncleanenesse, for the holy spirite of sanc∣tification will not abide in a prophane, vnholy, and defi∣led Manston. Then will all your good giftes and com∣mendable qualities dailye decrease, and deminishe in you, and you your selues waxe dailye woorse and woorse, till you become plagues, and Fierbrandes of your house, Botches, infections, and corruptions of such as you shall bee conuersaunte withall: and final∣ly, odious and hatefull both to GOD and all godly persons, which GOD forbidde should euer come to passe.

But on the other side, if by possessinge your bodyes in holynesse and honour, you carefully and earnestly study, decentlie and comelie, and as much as in you lyeth, woorthely to entertayne and keepe with you so Noble, excellente, and woorthy a Gueste (Christes Spirite I meane:) Then will your guiftes and com∣mendable qualities, daily increase in you, and you waxe better and better, and so become profitable members of Christes Churche, ornamentes of the Common wealth, and bright lightes vnto other in this Worlde,

and Cittizens of Heauen, yea fellow heyres with Christ and partners of his kingdome and glory, in the world to come.

And therfore disdaine not to follow wholesome & faith∣full councell, and in any wise beware of the knauish councell and subtill sleights, of filthy lecherous villaines, that they shall giue or practice with you secretly or open∣ly to the contrary, to your perpetuall shame, confussion and destuction, if you fellow it, and do therafter. Beware of their poisoned Honye, for it will bee your bane if you taste of it, though it bee agreeable, and passing pleasaunt to corrupt nature, fleshly fancy, lust and appetite.

SEuenthly, [ 7] wée must eschue vnlawfull lustes, and kéepe the vessell of our bodies in honour, sanctification, and holynesse, least wée deforme, and bewray with offences our holy profession of Christianitie, & doctrine of Christe, and the Church the house of God, wherin wée liue, as Dauid by his vnbridled carnall lost gaue an occasion to the Countreyes adioyninge to speake euill of Gods reli∣gion which hée did professe.

EIghtly, [ 8] least wee heape vp publike plagues or punish∣mentes, and procure the bestruction and vtter subuer∣sion of our Countrey: For vntamed fleshly lustes are the procuringe causes of burninge of Citties, and vtter destruction of Cruntreyes, as appeareth in diuerse pla∣ces of the Byble, where the wantonnesse, nicenesse, and whooredome of the Women of Hierusalem is alleaged for a cause of the burninge and vtter defaminge of that goodly, famous, peerelesse, and glorious Temple, builte by Kinge Solomon, of the ransackinge, spoylinge, and vtter subuerting of Gods owne Cittie and whole Lande, and of the leadinge of all his people into capti••itie, bon∣dage and slauery, and the lechery, wanderinge lust and concupiscence of Paris, and Helene, brought to ruine and vtter decay, the whole Kingdome of Troye, and caused

Priamus the Kinge therof to bee 〈◊〉〈◊〉 in his owne Pal∣laice, after hée had seene his cheefe regall Cittie burned, and all his people put to the Swoorde, yea and 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 adul∣tery bée.

NInethly: The nature or condition of true, liuely, and [ 4] 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. Follow diligent∣ly holynes, without the which none shall see the Lorde: But fornication, and all vncleanenesse, or couetousnesse, let it not be once named among you, as it becōmeth Saincts. Ephe. 5.3.

TEnthly: our vocation, for wee are called to holynesse [ 10] and pnrenesse of life, the cheefe parte wherof is cha∣stitie, and the possessing of our vessels in honour according to the worde of God.

ELeueuthly, Chastitie it selfe is of it selfe an amiable [ 11] and louely vertue as beeing very good and beautifull, and such a one as by its owne goodnesse, brightnes, and excellentnes may iustly allur•• vs to the loue therof, to whom the saying of Plato by Tullie alleaged in the be∣ginning 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, 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 confor∣med and made like vnto them in temperance & chastitie.

LAstly, 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 af∣fections, 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, 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 vant∣tie: 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, Absti∣nence, [ 3] 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 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 commaunde∣ment of God, that seuerely commaundeth this

vertue, and forbiddeth the contrarie vices, as 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, depriua∣tion of saluation and vtter destruction.

The second cause.

SEcondly, we must be temperate, 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 signi∣fieth vnto vs, that without famings and subd••ng•• of our fleshly appetites by abstinence, watching, labour, medita∣tion, & 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, whers vertn and 〈…〉〈…〉 wisely and truly answered: The next do•••• to Tempe∣rance 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, lenst the 〈…〉〈…〉, ther vertues be letted and 〈◊〉〈◊〉. For in the ••yng∣dom of intemperance, where 〈◊〉〈◊〉, rio••, & excesse here sway, there is no place lest for true wisdom, Iustice, ino∣destie, virginitie, chastitie, and the other vertues. For as gluttonie, drunkennesse, pleasure, & deliciousnes, ure the 〈◊〉〈◊〉 welspringe of all 〈◊〉〈◊〉, & 〈…〉〈…〉 they y^t lettes & hinderances of all 〈◊〉〈◊〉 vertue & godlines.

The fourth cause.

FOurthly, that we may escape the euerlasting plagues & punishments that God hath prepared for impoenitent dronker••s, Turfetters & betty gods, as y^e Apostle declareth. 1 Cor. 6. Ben nor d••••••••ed a neither whores, whoremongers, not dronk aids shal possesse the kingdome of God.

The fifth Cause.

FIfthly, wée must be Temperate, and vse Abstinence and Sobrietie, lest wee abuse the Creatures of God, contrarie to his commaundement: Gather vp the frag∣ments, 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, wee must vse Temperance, and Sobrietle, Absti∣nence and Continence, least we hurt, decay, and bestroy our owne bodies. For Lecherous persons, gluttons, and dronkardes, sinne agaynst their owne bodies, that is: they do afflict, vexe, trouble, torment and gréeue their bo∣dies, by 〈◊〉〈◊〉 pera••inge the constitution, or good and 〈…〉〈…〉 thereof, by ouer charging the same with meates and drinckes, by decaying the health thereof, and by proturyng and fetchinge, through distemperance ma∣nie sichenesies and diseases. And do contumeliousely, and spitefully, abuse their bodies, and do let and hinder them, and keepe them from 〈◊〉〈◊〉 the Temples of the Holy Ghost, & instement•• of diuine actions, that in: of vertu and godlynesse, which 〈◊〉〈◊〉 before is declared; cannot bee ••rought of them, which like Swyne wallow in the miry pu••dels of Gluttonis, A••esherie, and sutch like vyces. And herefore, as they that kill and murther themsel••es are greater senuers, then they that kill 〈◊〉〈◊〉 ••o are Le••cherous persons, 〈…〉〈…〉 terers, a•• Bellygods, greater offenders then others, because they efile, polute, and destroy their owne bodies whiche should 〈◊〉〈◊〉 the Temples, and dwallynge places of God. And therefore, counte not fleshly pleasures, bodyly lust, and excesse in diet, small saultes that bryng vnto vs su••ch great mischiefes, miserie, woe, and calamitis.

The fourth parte, of this Discourse, which intreateth of the causes that procure whooredome and vncleanenesse.

BEcause (as wisedome teacheth, and experience proueth.) [ 4] that person which will auoyde any daunger or mischiefe, must also eschue the causes therof: It is expedient for youth to know the causes of Whooredome, Adultery, and all kind of filthinesse and vncleanenesse, to the end and purpose, that they may auoyd the same causes, with all diligence and wary carefulnesse, least the pernitious effectes doo consequently follow, to their vtter vndooinge: the cheese causes are these that follow.

THe first, and principall cause, is the general corruption of our nature, which wee draw from Adamour first Parent, by meanes of his transgression, and falling from God, the which is (as it were) the Welspring & roote of all euill, from whence whooredome & all other sinnes 〈◊〉〈◊〉 spring and flow. The Apostle S. Paule. Rom. 7. where bée complaineth of this welheade of mischéefe, calleth it sinne dwelling in our flesh, which is our crooked nature prone and inclined to all naughtines, the which hée well calleth finne, both because it is an enemy, and contrary to the law of God: And also because it is the roote of all other sinnes whatsoeuer. This is the originall corrup∣tion and filthinesse of our harte, from whence proceede signes, gestures, woordes and woorkes, that vtter and shew our inwarde vncleanenesse. This inwarde cor∣ruptiō felt the Prophet Dauid, when, héeing admonished of his sinnes, hee cried out vnto the Lord & sayd: A cleane hart create within mee O God, & a right soirit renue in my inward partes. Psalm. 51. Where hée destreth a clean harte to be made within him, he doth manifestly confesse y^t his harte is polluted, and that his former sinnes did procéede of an vncleane harte. All the godly doo daily pray to be

cleansed from this impuritie of harte, and doo watch the same as diligently as they can, and studie to suppresse it, and keepe it vnder, that it breake not out into wicked woordes and woorkes: wheras the wicked and vngodly stir it vp, and studie to put it in execution or action. And this is the difference betwéene them both. The one stu∣dieth to bridle their lustes, and the other to fulfill them. And therfore if you wil be of the number of the godly and partakers of the rewarde prepared for them, and auoyde the punishmentes made ready for the wicked, you must study daily to bridle your fleshly lustes, and fight continu∣ally against your owne corrupt nature.

THere bee other secundary causes, wherby this euill that lyeth hid in the harte is fostered, fed, and stirred vp, as idlenes, and eschuing of honest labour, tendernes, and delicatenesse. An ydle and full belly commonly as it were, fometh out all vnlawfull lustes: wee see daily examples hereof beefore our eies, which I now omit for breuity, and for that hereafter more shalbe therof spoken in that parte of this Discourse which intreateth of the remedies of sensuall lust.

THis corruption, this pronenes, and readines of our nature to filthines and vncleanenesse, is stirred vp al∣so, by hearing, by séeing, by touching, by dauncing, and by readinge of wanton and bawdy Bookes, or Ballades. The strongest poyson of this infection is drawen in at the eyes. And therfore it is said in the booke of Wisedome What is created more wicked then the eye? And therfore, they that studie to liue a pure and chaste life, must mode∣rate and refraine their eyes, that they wander not to much abroad, no passe the bands of modestie. Wherfore, this sentence is oft repeated in the Scripture by the god∣ly: I haue made a couenant with mine eyes, that they behold not vanitie. It is also stirred vp by hearing, and therfore, youth when they heare bawdy persons (who are the Di∣uels bellowes to kindle the ••••er of wanton lust in the

hearers, vnles they bee assisted by Gods speciall grace) blow out their filthinesse, by ribawdous talke or Songs, they must stop the eares of their minde, least they heare that by day, which they can scarse put out of their minde by night. Great daunger commeth also by touching, and therfore it must be anoyded of such as studye to preserus their Virginitie and Chastitie.

OCcasion also is a great cause hereof, whither it bee by dwelling togeather in one house, or by béeing long to∣geather alone without company, and therfore is to bee shunned, of all those that haue a care to liue honestly.

FIfthly, the continuing and cherishinge of soule & filthy thoughtes and cogitacions, for such a thought or cogi∣taciou, if it be suffered to tarry any space, it mooueth the affection, or the desiring parte of our soule or minde. The affection if it bee not forthwith repressed and kept vnder, it is inflamed and set on fier, then the affection beeing in∣flamed and set on fier, compelleth the will to consente: and after foloweth the shamefull deede. The filthie fact oft committed (is turned) as it were into Nature, so that then it will bee a barde matter to steppe backe, but the partie diseased, is commonly without Gordes speartall grace, euen as it were compelles to fall, contrary to the counsell of the minds, countrary to conscience and reason: As appeareth in the historie of the filthie Quean Medea, (though co••en of great parentage) whose desperate com∣playus was thus: I see the thinges that are better, and I al∣low wel of them, and yet I follow the thinges that are worst: which is al one in affect, as if she should haue sayd. I know and see the way to felicitie, and yet I runne headlynge into miserie. And therefore, let them that be wise, resist the beginnyng of this disease, before it grow interrable. And assone as the Diueli, the Flesh, or their owne lust, or the worlde by lowds examples, shall put into their myndes, any wanton and filthy thought, or cogitacion, let them forthwith without any delay, expell the same by thinking

of some good and vertuous matter, by Praying, by Rea∣dyng the sacred Scriptures, and meditatnug thereon, or of some other godly and vertuous booke: by Tempe∣rance, Sobrietie, honest labour, or some other of the ex∣ercises hereafter in this present Treatise mentioned.

THe sixt cause of this maladie is the fosterynge and no∣rishyng of our naturall lust, by Gluttonie, Surfeting, excesse of stronge and hotte drinkes, bankettinges out of due season, wanton or ouergay apparell, vncomely ge∣stures and futch like instruments of Lust, and cerema∣nies of Venusses sernice: and therefore all carefully to be avoyded of the professors of Vertue and Honestie.

THe seuenth cause, of this lothely disease of the Soule, is the keepyng, bauntyng, and frequentyng of wanton ungodly company, Which daunger in this ••orrupt age is easely incurted of youth, for la••ke of 〈◊〉〈◊〉 & founde indge∣ment. For as Pithagoras was wont to say•• Commonly in a mul••eude, the flocke of the wicked is most, and the number of the godly least. And as a learned man of out countrey of late wrote: Where there is one man in these our daies incouraged by the rewarne of Vertue to forth•• out the secreates of wisdom: There are many whiche no doubt allured by the smilyng lakes of Vanitie, do spends their whole time in contemplation and peactise of folly.

Hereof cōmeth Slouth, the non••ce of Neede: Pride, the thiese author of Penurie, and Filthy lust, the mother of all mischiefes. And a litle after there be some, I fears to manie, that know not what Goodnesse meanes, hei∣ther will they come where Honestie dwelleth. Vnthris∣tinesse, is theyr hauntyng house, Vncleanesse, theyr de∣light, Quarrelyng, theyr exercise, Disdayne, their com∣panion, and Blasphemous swearyng, their cōmon talke. This daungerous goulf to Perdition, of all the godly and vertuous, must as carefully be shunned as the Mariners do the Syrtes, Scilla and Caribdis (most daungerous places

in the Sea, and full of deadly perill) for feare of shippe∣wracke and losse of all, theyr Shippe, Goordes, Bodies, and Liues.

THe eyght cause, of this reprochefull vice in some per∣sons, is dope of scapyng vnpunished, and of hydynge and concealyng the same. But sutch, neither know God nor themselues: for if they did, they woulde beleeue and bee fully perswaded that God cannot abide Iniquitie, but is a seuere Iudge and punisher therof in the impenitent, either in this worlde, or in the worlde to come. And that they that are not punished therefore in this worlde, haue a greater testimonie of Goddes eternall iudgements, a∣gaynst them in an other worlde. And that God is the searcher, knower and iudger of the harte, and therefore that no secreates can bee bidde from him. And that the Creator of all is more to be feared, then all creatures. And consequently, that there is no dalying with GOD, and that though they can bleare the eyes of men, yet that God can neuer be deceaued, nor mocked withall. But seeth an Hypocrite, where soeuer he bee, and will pull of his Visour and defect him, one time or an other, either in this worlde or in the worlde to come.

THe ninth cause of this mischief, is the forslowynge and omittyng of Prayer, the neglector contempt of Gods woord, yeelding to slouthfulnesse & idlenesse, by declining honest labours, and the lacke of vsing and practising of o∣ther remedies, appoynted by y^e learned & godly: yea, com∣maunded by God himselfe in his sacred worde: for the cure and bealynge of this spirituall maladie, the chiese whereof here after are remembred. Many moe causes of this mischief or deadly disease of the minde or soule there be, which to reeite would be too longe. But these are the chief. And if (by Gods grace) wee a voyd these causes, we shall also a voyde this mischief and maladie it self. For to avoyde the causes: is to auoyde the effects y^t come therof.

The fifth parte of this Discourse, which entreateth of the greeuousnes, haynousnes, and enormitie of whoredome and Adultery.

FOrasmuch, as in these last daies and perrilous times, fore-shewed by the spirite of God, wherin (for the most part) men and women be disobedient, vnholy, intemperate, des∣pisers of them which are good, headie, highe minded, louers of pleasure more then louers of God, or louinge pleasure more then God, hauing a shew of godlines, but denying the force and power therof .2. Tim. 3. This detestable and pesti∣lent peruersitie is growen into a custome, that the more whoredome and vncleanenesse doo abound, the more secure and carelesse men and women offend, so that whoredome & adultery among wicked worldlings, faithles persons, is coun∣ted almost no sinne, but daliance & pastime, though in very deede, none is able sufficiently to consider the haynousnes therof. The faulte wherof, in the terrible day of iudgement shalbe layd on their neckes, which by the authoritie of their power, might and ought to remedy this mischeefe that daily groweth. It is a thinge therfore worth the labour, for their sake at the least that haue not cast away all the feare of God, breefely to set downe how greeuous and mischeeuous, how full of mischeefe, miserie, and calamitie, this sinne or vice is; and what plagues and punishmentes follow the same.

FIrst, let that person that feareth God, thinke of the common and generall grée∣uousnesse of sinne, or contrarying of gods will reuaaled, which is, that it dooth not onely resist the will of God, but hath with it a manifest contempt of Gods cōmaun∣dements, which despising of gods precepts, how horrible a thing it is, no hart is able worthely to conceaue, much lesse tongue to vtter, or penne to write. A godly man will not do any thing that should displease God, although bee were not forbidden the same by any expresse com∣maundemente,

how much more then ought wee to take heede that wee committe not any thinge contrary to the manifest* cōmaundements of Gods Maiestie? It easely appeareth how great the contempt of Gods authoritie must bée, when wittingly and willingly wee treade his commaundements vnder foote: If you should disobey but your Mothers commaundement, you should (if it were in a godly and reasonable matter) bee counted but foolishe stubberne wilful Girles: and (peraduenture she) would so vse the matter that you should repente it euery vaine of your hartes. But if you should disobey the Quéenes Highnesse, the Prince or chéefe Magistrate of the Coun∣trey, or Realme, why: it were death: and thinks you that you shall long vnchecked disobey God, the Lord of Lords, and Kinge of Kinges, that is able to rente the earth and sincke you downe to Hell quicke and aliue, as hee did Coré, Dathan, and Abiron? Num. 16. with all their diso∣bediente company? doo you thinke (I say) that you shall disobey this almighty God, and wittingly, and willingly treade his sacred lawe vnder your feete, & that (scotfree) without any plague or punishment? No, no, neuer think it, though you stand now in such wealth, prosperitie, and securitie, that you thinke it impossible to decay, and to come to aduersitie: yet God is able (and wil if you anger him) to turne all vp side downe, hee can take away your good Mother in his displeasure, and send you such tutors and gouernours as you deserue, (if you willingly of deliverate purpose disobeye your bounteous heauenly Father, that hath doone so great thinges for you) that is such as will vse you hardly, roughly, and (peraduen∣ture) in such sorte as Peysauntes and flaues are vsed. Yea, & (perchaunce) marrie you to some waiward, crab∣bed churles, or to some deformed lothly persōs, or to such like. This can god do to displease you, if you should study to displease him, as whoores, and whooremongers and o∣ther wilfull violators of his sacred lawes doo, or els hee can sende you such a Stepfather that shall kéepe your

Mother so shorte that shee shall not bee able so to prefer you as shee now intendeth. Hee is able (if with whoore∣dome, filthines or otherwise you prouoke him to displea∣sure) to whistle for théeues, that shall cut your throates in your beddes, and so by sodaine death without repen∣taunce to sende you packing to the Diuell, whose seruice you preferred (if as God defend you shoulde fall to such wickednes) before his: for whoores and whooremongers as longe as they continue in their filthy minde and pur∣pose, are not the seruantes of God, but the bondslaues of Sathan. Hee is able (if his furie be once kindled) to sende the distroyer, and that swiftly like a whirle winde to set on fier the faire houses that you now dwell in, in reuenge of the wickednes, wrought in y^e corners therof, if (as God forbid) you shoulde giue your selues to such im∣pietie and wickednesse, as is whooredome, adulterie, and such like vices, as I haue better hope of you. * But you had neede to beware of it betimes, for the Diuell hath his Children, his Peysants, rascals and flaues in corners priuily to allure you to it: If it may be, I meane to com∣mit folly and abhomination in corners: which if you do, you maye prouoke God in wrath, to giue awaye all the Lande wherof your Marriage money should be made, to your enemies: yea, and your faire and beautifull bodies (if as God forbid you should abuse them) can hee also giue into the hands of your enemies, to be subiect to the filthy and beastly lustes of vile slauish rascal peysants, to fowls deformed stinkinge, weather beaten, warpe faced Soul∣diers. And afterwarde when beautie is faded, to bee thrust into some Kitchin or scullery to wash dishes, or in∣to some Dongchill bare footed and bare legged to fill the

donge Pot, or to some such like villainous drudgerie, to dishonour the bodies that dishonoured him. For, as God hath promised to gloziste them that glorifie him, so hath hee likewise promised to despise, bring to shame and con∣found them that dispise and contempne him. But why begin I to measure the Sea, and to include it in a Cockle shell? Or why go I about to recken the meanes how the infinite and incomprehensible God can punishe the wil∣full contempners of his will, pleasure, and commaunde∣mentes? seeinge hee hath infinite thousandes of waies and meanes to punishe the disobedient, that wee neuer thinke of, till wée sée it come to passe before our eies. And as hee hath such meanes to punish you, if of set pur∣pose you offeud: so hath hee the like, or some farre more gréeuouser and sharper for such vile varlets, and slauishe rascals that doo or shall entise you to lewdnesse.

Therfore, let the loue and feare of God bee alwaies be∣fore our eyes, to restraine and withholde vs Christians from euill, and to kéepe and preserue vs in his * fauour and fatherly affection towardes vs, from whence all prosperitie, good successe and felicitie flowe, as from a Springe or Fountaine: as all aduersitie, yll hap and miserye doth from his wrath and displeasure, which is cheefely procured through abuse of our bodies by these haynous sinnes of Whoredome, Adultery, and such like.

SEcondly, Let vs remomber that this precept: Thou shalt not commit Adultery, which includeth an affir∣matiue commaundement, and is, as much as to say: thou shalt liue chastely & holily, is a precept that hath respect to the couenaunt that God hath made with his people, which couenaunt is expressed. Gen. 17. I will be the God of thee and of thy seede or posteritie: (sayth God to Abra∣ham, the father of the faithfull) and thou shalt walke before me, and be holy and perfect. So that if we sinne against our holinesse and sanctification, by whooredome and vn∣cleanenesse, wee breake couenaunt with God, and cease

to be his people and confederates, and become the filthie∣bondslaues of Sathan: which, how detestable a thynge it is, god geue vs grace to see, and throughly to consider, that like Esawes we sell not our heauenly enheritance for a messe of Pottage of shorte and filthie pleasure.

3. The greuousnesse and haynousnesse of this sinne gathered of circumstances.

THyrdly, the hatefulnes and detestablenes of this filthy sinne is to be considered by the circumstances therof, wherof these chiefely are to be wayed & pondered: to wit.

• ...1. The Person.
• ...2. The Cause.
• ...3. The Time,
• ...4. The Place.

Which if you applie it to your selues, wilbe thus, or the like in effect.

1. The circumstance of person applied to you.

IF any of you (which God forbid) should stayne and de∣file your selues with whoredom, it woulde bee mutche more shame for you, beyng Gentlewomen, which should excell and shine before the common sorte in Vertue and godlinesse, like the sunne amongst other celestiall bodies, planets and starres: or at the least, like the moone and day starre, amonge obscure starres of the firmament. More shame (I say) would it be for you, that so should excel, then it would bee, for one of obscure and base birthe, of whom no sutche excellencie is looked for.

Agayne, if any of you should stayne or blemish your sel∣ues with anie of the meane, base, or raskall sorte, or en∣tangle your selues, with any of obscure and bace birth, or with sutche as were not able to mainteine your state & degree, vnwares, or contrarie to the good will of your good mother, and sutche your freendes, as intend your prefer∣ment, good, and aduancement: your worldly shame would be the greater, that would so farre beneath your degree abuse and disgrace your selues, and shew your selues so disobedient, vnkinde and vnthankefull, to so louynge a mother, and to so carefull, prouident, & faithfull freendes.

Agayne, it is more shame for a woman to commit this vice, then for a man. For y^e chief, and almost only vertue, that aboue all thinges is required in a woman, is Virgi∣nitie and Chastitie, which beyng once lost, her credite is crackte, especially amonge the wise and godly.

Agayne, if you beyng sayre and bewtifull, should com∣mit sutche filthinesse, it would bee more shame for you, then if some fowle slut should doo the same: For bewtie and comelinesse of person in an whore or harlot, brauely apparelled, is like a ryng of golde in a swynes snowte. And a filthie beastly minde, whorish or knauish quali∣ties, in a bewtifull or comely person, finely or trimly ar∣rayed, is (with reuerence be it spoken) like stinkyng or∣dure in a golden bore, beset withall kinde of precious sto∣nes, and costly ornamentes.

Agayne, more shame would it bee for you to lose your Virginitie forthwith, without any striuynge with your, lust and concupiscence, then if you should tarrie a dosen yeres, lookyng for a good husband, and then slide, beinge ouercome with many assaultes and temptations, though that too, would be excedyng shamefull, & a perpetual blot, stayne, and blemish to your house, stocke and progenie. But of two euils and mischiefs, the first is farre greater, and more detestable, and therefore a wonderfull shame would it be, to make shipwracke euen at the first setting out, or to fall in the beginninge of our course, and like a rottē Apple to drop of the trée gréene before it be ful ripe.

Againe, if you y^t haue beene so godly enstructed of your Mother in Christes true religion, & haue heard so many good Sermons and Lectures, should now end in the flesh, where you began in y^e spirit, your shame & confusiō would be too to exceeding, wonderful, & far greater then if some ignorant asses should commit the like solly and impietic.

This circumstance of person, is very ample and large, [ 4] & extendes to all degrees & callings, & therfore euery per∣son may frō thēce take somwhat to withdraw himself frō pernitious pleasure, As for further exāple, if y^u be learned

consider that thy minde is so much the more excellenter and liker vnto God, & therfore the more vnworthy such a foyle, such a filthie spot, staine, and perpetuall blemishe.

If thou bée a young body, haue an eye to the end before thou begin vnaduisedly to deuoure and swallow downe the Diuels hooke, bayted with dyre and deadly pleasure. Take heede what thou doost, and beware that thou doe not rashly beray and spoyle the flower of thy youth, that will neuer springe againe, least thou loose and consume thy golden time and best yeares in a most filthye and ab∣hominable vice, which flie away most swiftly, but return neuer, and which God in mercie hath lent thee to worke out thy saluation with feare and tremblinge, and not thy destruction and damnation, stubbernly & desperatly. Take heede (I say) least in this youthfull age for lacke of knowledge, experience, and good aduisement, thou commit the thing that will mollest and vexe thee all thy life longe, the greeuous remembraunce of the shamefull crime alwaies knawing thy conscience, and those deadly stinges still tormentinge thee, which filthie Pleasure at her departure, will leaue in thy minde.

If thou bee olde, wishe that thou haddest other folkes eyes a while, that thou mightest see how vncumly fleshly pleasure is for thee, the which euen in young folkes is la∣mentable, and with seucre punishmentes to bee restray∣ned, but in an olde dotinge foole, bee it man or woman, is prodigious, and euen to the followers of sensuall lust, ridiculous and scornefull: for among all mousters, there is none more monsterous then an owe Leachour. O witles waltham, O doting dolte, and to much forgetting thy selfe. At the least, take a Glasse in thy hand and be∣hold thy hoare haires, vewe well thy forehead plowed with wrincles, as with furroughes, and thy face moste like to a dead carkas, and now beeing at the pits brinke, take other thinges in hand more fitte for thy yeares. At the least d••o thou, by the admonishment, or rather en∣forcement of yeares, that which it had becomen thee to

haue doone, by the perswasion of reason. If God and his woorde can with 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 pack∣kinge, 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, but prosperitie, case, and your owue beastly appetite (as there can bee no other cause in you) then would your of∣fence 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, if in the time of such great light of the Gos∣pell, 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 indignatiō 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 dread∣full 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 y^e 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, is no fit time to cōmit whore∣dome 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 & ver∣tuous exercises: wee alone should giue our selues to slothfulnes, wantonnes, vice, filthines, & abhomination.

2. The Sunday and holyday is no fit time for the pro∣phanation & vnhalowinge of our bodies by whoredome or Adultery, 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 d•• the will of the Lord. For (Sabboth) in Hebrue signifieth rest. Moreouer that day is a tipe and figure of our eter∣nall life wherin we shal rest from sinne for euer. Which wee must begin in this worlde, by resting from our cor∣rupt 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, 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 pre∣serued 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 ••ee so vnthankefull for his diuine benificence, as by and

by to prouo••e him to wrath, through out filthine••••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 for For God hath or∣dained the night and da••kenesse, not only that we might take our reste and sleepe: but also to set afore vs a type and shaddowe of the euerlastinge borro•• and darkenesse that hee hath prepared in Hell, for suche as contempne him, and disobey his woorde and commaundemente. And what impudente b••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, for that were as if a shrewd Girle, after shee had beene well fedde and cherished of her louinge Father, would•• 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 liber••∣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, for that is the feast of Circum∣ciston, when all fleshly lustes and vanities should be cut from our harts. And therfore no time then, to let thē ••uergrow our hartes and mindes so much that they car∣ry ve euen to commit the outward externall filthy 〈◊〉〈◊〉.

2. Not at Twelfe tide, 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 purif••y•• 〈◊〉〈◊〉 ••lensing of our soules and cōsciences, & therfore 〈◊〉〈◊〉 time ••o pollute and defile the same with such abhomination.

4. Not at Shroftide, 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 rei••yse in the Lorde, in vertue, ho∣nesty, and lawdable recreations, we alone should reioyce in the Diuell, in the spirite of fornication, in vice, disho∣nesty, and villainie.

5. Not at Lente. for that is a time of fasting, praying, repentance, and studyinge to pacif••e Gods wrath, and if wee then should prouoke him to wrath, wee should shew our selues too desperate.

6. Not at 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 vs, when all other rise from sinne, that wee alone should fall to sin, vanitie and corruption.

7. Not at Whitsontide, for that is the Feaste of the Holy Ghost, and then evéefely wee should subdue the flesh to the spirite, whom then (specially) we professe to wor∣ship and honour.

8. Not in Sommer, for then all thinges flourishe and growe to persection, and it were vntollerable shame for vs alone then to wyther in vertue and godlinesse, and to tend to destruction.

9. Not at Lammas, for then S. Peter suffered bandes and imprisonment for Christes sake. And shall not wee bee able to bri••le our wanton lustes, desires and plea∣sures for his sake, that left his beauenly glory, and celé∣stial pleasures for our sake? and for whose sake this holy Apostle suffered bandes and imprisonmente? yea, and at the last, spente his harte blood too, as many thousandes 〈◊〉〈◊〉, of our Brethren and Sisters in Christ haue doone? if wee should not, with what face could we professe to be Christians, that is Christes Schollers, and Souldiers?

10. Not at Michaelmas: for thē do wée celebrate the feast of that victorious Michaell tharchangell, that fought with the Diuel and ouercame him. Apoc. 12. And therfore great shame would it be for vs, then to yelde to the Diuell, and to become his vassals, and bondflanes, and to suffer him to rule and reigue in vs by his filthie spirite of Fornica∣tion and whoredome.

Moreouer, we then celebrate the least of Angels, which God of his maruelous bountifulnesse and fatherly good will towardes vs, hath appoynted to watche ouer vs, to keepe and defend vs. And therfore, horrible ingratitude would it bee, then by our lewde life to driue them away from vs, for the holy, pure & chast Angels can not abide such prophanation and pollution, as is whoredome, adul∣tery, and such like vncleanenesse.

11. Not at Alhalowentide, for then all should bée saincts, and holy, to celebrats the Feastes of all Sainctes, and therfore great shame would it bee for vs then to vnhal∣low and prophane our bodies, and to make our selues of Sainctes, dongeons of Diuels, and Mansions and dwel∣linge places for the filthie spirit of Fornication, through Whoredome, Adultery and such like wickednesse and pollution.

12. Not in Winter, for then all thinges wyther and de∣cay, and what shame would it bee for vs, if this filthy vice should then flourish and war greene in vs, contrary euen to Nature, and the time of the yeare?

13. Not at Christmas, for then cheefely should Christe bee borne in vs, and liue and raigne in our mindes and soules, so that then there can bee no roome for the filthy spirite of Fornication, for they two can not dwell togea∣ther, one expelleth the other.

Thus if wee consider thinges well as wee should doo, wee should finde no time for this filthy abhomination, ney∣ther yet (place) if it were well waighed, for:

FIrst, the Haull and Parlour, is a place of resorte, and therfore no place fitte for this filthinesse, which you

would bee ashamed to commit beefore one poore witnes besides your copesmate.

But here, those that yield to this beastly vice should re∣member how corrupt their iudgement is, that count it a shame to commit such filthines before a silly scullion, of a Kitchin, or in sight of the vilest rascall that is, and yet count it no shame to doo it * before our glorious God, and all his heauenly hostes of innumerable Angels & saincts, who beholdeth euen the secreat thoughtes of their harts, so far of is it, that hee is ignoraunt of their dooinges, 〈◊〉〈◊〉 they neuer so priuily doone in corners, and before innu∣merable wicked spirites their enemies, which laugh at their ouerthrow, and will be their accusers at the dread∣full day of iudgement. Those thinges I say they should remember, and learne not so much to feare man, as him that can cast both body & soule into Helster Math. 10.28. Beeinge fully perswaded that Gods worde abideth for ••euer, which is: that there is nothinge couered that shall not bee disclosed, nor his, that shall not bee knowen. Math. 10.26. ¶ The Chambre.

SEcondly, the Chamber is no fit place for it: for that is appointed onely in this respect by Gods ordinaunce for lawfull Matrimony, who hath also commaunded to keps the bed and Chamber vndeftled: but whoredome deftleth all, and therfore hath no place there. Againe, our Cham∣ber vnto vs, is as nestes vnto Birdes: now the common Prouerbe, in euery Tapsters, Clowne, and Carters mouth, telleth vs, and that truly: that it is a silthy birds that berayes his owne nest. ¶ Buttry, Pantrie. &c.

THirdly, the Buttry, Pantry, Bruehouse, Backhouse, Larder, Seller, and Kitchin, are no fit places for it: for all these are roomes of prouision and nourishmente wherby our heauenly father sustaineth, cherisheth, com∣forteth, and maintaineth vs in life, health, strength, and good liking: and if we should offend & displease God there, it were as if a louinge kinde harted Father should make much of his Children, & prouide all thinges abountantly

for them, and they in steade of thankes, would get vp their handesful of stinking Dr••ure, and clay in his face. Who would not thinks such churlish children worthy to be disenberited and thrust out of doore?

Finally, if any vnmarried persons, should defile them selues in any place of their Parents house, and make as it were a priuie Stewes there, it would aggrauate and exaggerate their offence exceedingly. For as common sence and experience teacheth vs: It is a fowle Spaniel that scombreth in his owne Caniell: Whiche horror of na∣ture, it would seeme that God respected, when hee made a Lawe, that the woman that had played the whoore in her Fathers or Mothers house (the matter not beeinge knowen before marriage, when her husband taking her for a Mayde, should sinde her the contrary) should be sto∣ned to death at the doore of her fathers or mothers house, Deut. 2••.

Thus, if you woulder things aright, you should finde neither time nor place for this filthy fact. The mul∣titude of circumstances wherby this sinne is made more gr••tuous, are moe then I can rehearse: all circumstaun∣ces notwithstandinge may easely bee obserued in euery finne or vice, if there be present a minde indued with the loue & feare of God, and go••ly circumspection. But these many for a taste or shew? Now to the rest that is neede∣fulll to bee knowen herein.

Yet more of the euils, mischiefes, miseries, and calamities, that come by whoredome, adultery, & such like vnclean∣nesse: First, to all persons in general, & after to Chrstians in special, & to such as take vpon them the name of God.

HOw great the euill and naughtinesse of this sinne is, and how hurtfull, no man is able sufficiently to con∣sider, yet to moone vs to the hatred and detestation thereof, it were good to note some en••s, mischéefes, and miseries that are proper and peculiar to this sinne. This it hath common with other haynous crymes: that it excludeth from the kingedome of God, that is:

It breaketh the vande of our communion or selowship with God, which is holines of life: for God will haue no fellowship with filthines and iniquitie, that is doone of deliberate and set purpose. It cutteth vs from Christes Church, the communion of Sainctes, and maketh vs to bee of the Diuels Sinagogue or company, the communiō of the wicked, or to vtter it more plainely. It maketh vs of the children of God, the bondflaues of the Diuell, for so affirmeth the Apostle .1. Cor. 6. Bee not deceaued, for neither Whoores nor Whooremongers, nor Idolators, no Adulterers, nor weakelinges, nor tenderlinges. &c. shall possesse the kingdome of Heauen. It must needes bee a great euill and mischeese, that maketh a man or woman the deare creature of God, subiect to eternal destruction, by excluding them from the kingdome of God. There∣fore, this euill and mischeefe in this sinne and offence, ought not therfore to bee counted the lighter, because it is common to other great sinnes: but ought rather to be counted most haynous and greeuous, because it maketh a man or a woman moste miserable and wretched of all: But (as I sayde) let vs view the euils and mischeefes that come with this stinkinge sinne peculiarly, and with none other.

Euils and mischeefes proper to VVhoredome, Adulterie &c.

FIrst, it troubleth, muddeth, poysoneth, rotteth, and in∣fecteth the Well head and roote of our nature: for the strength and force of generation, wherwith all our bo∣dies by the great and wonderfull counsell of Gods proui∣dence, ar endued, wherby our stocke and kinde is increa∣sed, and inlarged, and wherby wee leaue other in our roomes to worship God when wee shalbe translated and caryed to Christ, is by this filthie sinne peruerted, pollu∣ted, defiled, and phrophaned, whiles it is flauishly subiect to the corrupt and wicked affections of forbidden lust and

concupiscence. Who is able sufficiently to weight what a detestable crime it is, to beray and make filthy the ori∣gin, beginninge roote and Well heads, of the sacred Na∣ture of mankinde, whereof the glorious Sonne of God (nowe raigninge in Heauen with his manhoode) is partaker?

SEcondly, Whoremongers and Adulterers do violate, corrupt, & forcibly breake the band of publike honesty whero? great regarde ought to bee had. It is Gods will that mankinde should haue a lawfull and honest begin∣ning, and that our life should not bee polluted and destled in the roote and beginning therof. And therfore hath for∣bidden all kinde of vucleanenesse. For what profit could we haue of honest parentage, if the societie of our life be defiled, and publike honesty violated? for what greater shame can there bee in stocke and parentage, then to bee the issue and offpring of a whoore and knaue? as therfore they are vnwoorthy to liue amongst men, that are tou∣ched with no care, nor studie to retaine publike honesty: So this filthy sinne is peculiarly detestable, and to be ha∣ted beefore all other sinnes, because therby the honesty that ought to bee among such as line togeather, is dissol∣ued and brought to naught.

THirdly, they that haunt whoordome and adultery, doo run into this mischeese y^e other sinners do not, to weet, that they do sin against their owne bodies: hereof doth the Apostle admonishe vs .1. Cor. 6. After this manner: Flee whoredome, for euery other sinne that man or woman committeth, is without his body, but they that cōmit whor∣dome, sin against their owne body. To sin against our own body, is to do iniury to our owne body, and that is doone two māner of waies: either by hurting the constitution, complexion, or good and healthful plight and state therof: or els by pollutinge and prophaninge the holynesse and puritie therof. The constitution, good plight or health∣full state of our bodyes, is hurte and impayred by surfet∣tinge and dronkennesse, as afore is shewed. The purity

and holinesse of our bodies, is contaminated and destled by whoredome, adulterie, effeminatenesse, incest, and sutche like beastlynesse. The puritie and holinesse of our bo∣dies, is the honor of our bodies. Now our Puritie and Holinesse is poluted, berayed and defiled, by sutche sinne as the acte and doyng therof, is s••tche, that it maketh our bodies (that were made to reygne without head Christe, in eternall glorie) polluted and filthie, whiche is done by sutche sinnes as are last before named. Hitherto hath the Apostle a regarde. 1. Thes. 4. Where he saith: This is the will of God, that you his people be holy, and that ye abstain from whoredome, and that euerie one of you bee skilfull to possesse his vessell (that is his body) in holinesse and honour, and not with the desire of lust, as do the Heathen that know not God. Here wée sée in this place, how the whoremon∣ger, and lecherous person, do sinne agaynst their owne body: whyles by committing whoredome and vncle anes, they do pollute and defile the holinesse & honour of they•• owne bodies. For to the holy Apostle Saincte Paule: To abstayne from whoredome, is to possesse our bodies with holinesse and honour. And to commit whoredome, is to forgoe or forsake the holinesse and honour of the bodye, wherewith it is adorned.

FOurthly, this mischief and miserie, doth the filthie spi∣rite of Fornication, Whoredome and Adulterie bring alwayes with him, that whom so euer hee dothe possesse, he doth so blinde and bemadde, that they haue small or no regarde to theyr reputation, good name or fame, neyther to theyr Health, wealthe, nor substaunce: and this do•• they admonish vs of, that paynte Cupid, the sonne of Venus blynde, without eyes. For certeynly, Sensuall lust, is the mother of Blindenesse. And in very deeds Whoores, or Whoremongers, and Adulterers, are as ••lynde as Bussardes: They neyther see theyr owne shame, nor theyr copartners, whereof at the laste, if GOD geue them grace to repente, they will bée greatly

ashamed. They thinke they are in some pleasaunte Paradise of pleasure and delightes, whereas in verys deede, they wallow in the myer of filthinesse, shame and confusion like Swyne and rammish Goates. They are so beblinded, that they can not see, what an vnseemely, miserable, and phrenticke a thinge it is, to loue beastly pleasure, to ware pale, wanne, and coursely coloured, to beecome leane, and out of all good plight and likinge, to weepe, to blother, to yere, to sobbe, to brall, to chyde, to currie fauour, and flauishly to bee subiecte to a filthie sincke and stinking strumpet, or to some beastly doung•• hill Slaue, berayed and ouerwhelmed with all kinde of villainous vice.

FIfthly, this detestable sinne hath this propertie also: that it is not ended with once or twice committinge the fli••hy facte, but is carried with a certaine continuall studie of sinninge, and holdeth a Man or Woman (as a Captine) Prisoner, or Bondflaue, and wearyeth their snared and intangled mindes both day and night, with most vayne and filthy cogitacions, thoughts & destres. So that they feele as it were a kinds of Hell within their mindes, they are so vered and tormented inwardly with the troublesome spirite of Fornication or Whooredome, and so shall continue for euer, 〈◊〉〈◊〉 GOD in mercy mightely renue them by his principall spirite of repen∣taunce. And therfore whosoeuer doo intende, to yéeld them selues to the f••ithie spirite of Fornication, let them make this reckoninge with them selues before hande, that one of these two miseries most certain••ly wil follow and come to passe: Either that the poysoned Cup of flesh∣ly pleasure beeinge once tasted of, will so bewitche, ob∣scure, duske, and darken their mindes, that they shal goe from filthinesse to filthinesse, from shame to shame, and from villaing to villanye, vntill they beeinge vtterly blinded, fall into a reprobate sence, and seared consci∣ence, that can feele no difference béetweene Vice and Mertue, Godlines and wickednes, honesty & dishonesty:

And so beyng incorrigible and obstinate in euill, lewde∣nesse, and naughtinesse, can neuer leaue beastli pleasure, no, not then when it hath left them. The which wee see to come to passe commonly in the folowers of ••lthy plea∣sure: that when the body, touchynge the acte of genera∣tion is vtterly dried vp, bewti withered, their bloud cold, their strength faylyng, and their eyes daselyng, yet they neuer leaue itchyng. And then with more wickednesse they beecome baudie talkers, then in times past they were shamelesse deers, then the which thing what can be more detestable, or more monstrous? Or that if it come to passe by Gods speciall fauour, that they come to theyr right minde agayne, and repent them of their wicked∣nesse, filthinesse, and follie, yet that shorte and fugitiue pleasure must bee sorrowed for, with greate grief, & ver∣ation of minde, with mutch labour, and many salte and brinish teares. How mutche better therefore were it not to taste at all of this daungerous cuppe of deadly poy∣son (forbidden lust I meane) then either to be brought in∣to so vncurable blindenesse, or to buy so farre too deare, so faulse and fleetpng a shadow of pleasure.

SIxtly, it maketh a man or woman not onely vayne and light, but al together (in a manner) vnprofitable. For it cannot be that that person can be profitable, either vnto himselfe or other, that is possessed with the spirit of For∣nication or whoredome, of what degree so euer he or she be. For what excellent thynge can that minde brynge to passe, that the Diuell hath snared, bewitched, and bee∣blinded?

SEuenthly, it casteth a man or woman into great daun∣gers and ieoperdies of bodie: bothe of sickenesses, and diseases, as of the Palste, Phrenste, Frenche pockes, and diuerse other horible and lothely maladies, and many ti∣mes of life and limme too, as witnesseth Solomon, in his Prouerbes: Zeale and furie shall not spare them in the day of vengeance, neither shall it heare anies prayers. And in an

other place, Solomon compareth the followers of this vice, vnto an Ore led vnto the Shambles, and vnto a Birde, making haste vnto the Suare: For as the Birde with a litle corue is entised into the snare, and so caught and destroyed: so doth the Diuell with the hayte of filthy pleasure, catch many, and lead them to misery and wret∣chednes in this world, and endles perdition in an other world: And as the Ore is first pleasantly fedde, and then drinen into the Shambles, and knocked in the head: so the Dinel ••des many with pleasure and vanitie, to pre∣pare them and make them meete for his Hellishe sham∣bles of endles tormentes.

EIghtly, this sinne is of this Nature, that it bringeth two persons to destruction at once. Hée that otherwise Anneth, because hée sinneth alone, repenting alone is re∣stored, and in his conscience by Gods grace qui••ted, but the Whoremonger, Whoore, and ••ulterer, when they repent, if they truely repent, they can not bee but great∣lys troubled and vexed in conscience in their behalfe, with whom they haue offended, and whom they caused to 〈◊〉〈◊〉 with them into the Diuels clawes, out of the which God in mercy hath deliuered them.

NInethly, it taketh away our good name and fame, which as the wise man sayeth, is better then golde and precious stones, and maketh vs infamous, odious, and hatefull to God, and to all godly and vertuous per∣sons. For the brute and rumour of no vice stinketh more caryonlike vnto them, then that of Leachery and beastly luste.

These and many other mischiefes••, doth this finne of Whoredome and Adultery draw with it, of whom soeuer it bee committed, but these hortible euils and mischiefes that follow, concerne Christians onely:

FIrst, Christen men or women, by committinge whore∣dome or adultery, or such like vncleanenes, take the members of Christ, and make them the members of an Harlot. For wée Christians by faith and sanctification,

are so ioyned to Christe, and Christe to vs, that wee are knit and growe togeather in one body, and by stickinge and cleauing vnto him, are made one spirit with him. And because they that doo commit whoredome, are made one bodye with the Hoore 〈◊〉〈◊〉 Harlo•• 〈◊〉〈◊〉 they doe com∣mit the villanie withall, a•• the spirite of truth telleth 〈◊〉〈◊〉 by the mouth of the holy Apostle. 1. Cor. 6. Know you not that your bodies are the members of Christ? should I then take the members of Christ••, and make them the mem∣bers of an Harlot? God forbid•• Therfore, that christen man, that coupleth him selfe with a whore and tha•• chri∣stian woman that ioyneth her selfe with a v••••let, 〈◊〉〈◊〉 dismember, and plucke a s••••der Chris••e, as much as in them lyeth. For it is impossible to draw Christ to bee partaker, and haue communion with such p••llution & ••••l∣thinesse, 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 for∣bid 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 pertay∣neth 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 con••••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 ••elitie, and chastitie. For if they that are ioyned togeather in marriage ought nor to ••oyne them selues with wh••••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 ••••••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 re∣specte 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 dis∣ser••uce: the harlot and his whoore, haue a polluted and unpure communion, wheras the other is pure and sanc∣tified by Gods woorde. The vnitie of whores and whore∣m••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 ioy∣ned togeather, in the loue and feare of the Lorde, accor∣ding to his worde, in deede and sinceritie, without hipo∣crisie, carnall lust, or worldly respect. The remembrance of this, should neuer goe out of the mindes of vs Christi∣ans, 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, that were made to liue and raigne with Christe in blisse vnspeakeable, world without ende?

THe seconde horrible euill, or mistheese that whoere∣dome and vucleanenesse bringeth to Christians, is the prophanation and vnhalowinge of the Temple of the ho∣ly 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 ho∣ly Ghost, which they haue in them from God.

Now how horrible a thing both these crimes bee:

First, of the me••thers of Christe, to make the mem∣bers 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 shalbe saued: and to grow in communion and fellowship with the Diuell, with filthy spirites, with the malignaut Church, the con∣gregation 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 hor∣rible and detestable (I say) these 〈◊〉〈◊〉 cursed crimes (yea and those that ensue also) bee, a Christian hart can easely conceaue.

The sinninge agaynst the blood of our redmption.

THe thirde euil, and mischeese that whoredome and vn∣clean••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, glori••••e therfore God in your bodyes, and soules, which are Gods. And in the Him••s that you say commonly at Seruice, is plainely declared vnto vs, why, and to what ende and purpose wée are re∣deemed: which is, that wee beeing * deli••ered out of the handes of our spirituall enemies, sinne, the worlde, the flesh, and the Diuel: that is, from our owne 1 corrupt de∣sires, 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, temptati••s, suggestion••, and inward motions, 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 Whoor••s and whooremaisters, Harlots or Adulterers, that giue them selues to whoore∣dome, adultery, and such filthinesse, doo take away them selues wholy, both body and soule out of the handes and iurisdiction of Christs their redeemer, and yeeld•• them selues bondslau•••• to Sathan, to bee ruled by his filthye spirite of Fornication, and so doo vnto God greate spight and villanie, whom they ought to glorifie both in bodye and soule, by the cleanenesse, puritie, and h••llynesse of both.

FOurthly, this filthie sinne maketh that Christians can not pray, it taketh from them their armour & defence, which is Prayer, as the Prophet telleth vs: A stronge Tower is it to the faithfull, to call vpon the name of the Lorde, it defendeth them against all temptacions and assaultes. This defense it taketh away from them, and leaueth them vn••ensed, and helplesse, to bee a pray to the Diuell and wicked spirites. For as Sainct Iohn sayth: 1.10. Ca. 3. Verse. 8. Hee that of deliberate purpose com∣mitteth sinne, and of purpose continueth therin, without re∣pentaunce is of the Diuell. And the Scripture sayeth in many places, that God beareth no sinners: that is that haue a purpose to continue in sinne, but that their pray∣ers are abhomination vnto him, as wée reade in the Psa••mes. And for confirmation hereof, I will not sticke to set downe worde by word, the iudgement and sentence of the great Prophe•• of this age, of that bright light of Christes Church, and worthy Instrumente of God, by ••••om it pleased his diuine Maiestie, to bring againe the light of the Gospelle into the world, in these last dayes. D. Martin Luther, who expoundinge the .134. Psalme

vseth these wordes folowyng: 〈…〉〈…〉 prayeth, and is possessed with the sinne of Couethusnesse, Fleshly lust, or any other Deuill, to him the Lorde saith, Psal. ••0. What hast thou to doo, to declare myne ord inances, that thou shouldst take my couenant in thy mouthe, seynge thou hatest to bee reformed, and hast cast my woo••des behinde thee? For when thou seest a Theife thou runnest with him, and thou arte partaker with the Adulterers, Whoores, or Whoremon∣gers, &c. Sutch was the Prayer of the Phariste, whiche•• departed out of the Temple vninstified, Luke. 18. And in this place the Prophet inueygheth agaynst Myperri∣tes, whiche thinke, that when they praye, GOD seeth not the vncieanesse of theyr hartes. This is (therefore) a necessarie prayer, that first GOD woulde geue vs his worde, and defende the same agaynst all vayne spirites and Heresies. And secondly, that hee woulde preserue vs in Innocencie, and keepe vs from Hypo••rifie. These bee the very wordes of this Reuerend Father, constrmed and ratified by Goddes woorde, wherein wee haue flue thynges to marke and consider.

Fyrste, that by the iudgement of this Prophette or Seer: Fleshly Luste is a Diuell, and co••sequentlye, they that are possessed with it, are possessed with a Di∣uell, and therefore had greate neede moste earnestly to Praye to CHRISTE, the driuer out of Diuels, to expell the same. And the selfe same thynge, signifieth the Scriptures vute vs, by callyng it the spirite of For∣nication, or Whored••me.

Secondlye, that GOD refuseth and rei••••teth the Prayers, Wors••ippe and Ser••ice of sutche as will not bee reformed, but despice Goddes wor•• 〈…〉〈…〉 take par•••• with the wicked and vngodly.

Thyrdely, that the Prayers of fles•• 〈…〉〈…〉 sous, are but meere, Hypocrisie and dissembly 〈…〉〈…〉 therefore well compa••ed to the prayer of the Phar••

Fourthly, that fleshly minded persons departe 〈◊〉〈◊〉

prayinge vniustified, that is, baninge all their sinnes vpon their owne backe vnforgiuen, for as to be iustified, is to haue all our sinnes forgiuen vs, and wee to bee counted iust and in••••ocent: So to bee vniustified is to haue our sinnes vetayned, and, wee to bee counted guilty and woorthy eternall damp••ation. Which, how borri∣ble a thinge it is, I leaue to your considerations, when you come to ripe yeares.

Fifthly, wee haue heare set downe a shorte and pi∣thie definition or description of Hypocrites, or counter∣saite Christians, thus:

Hypocrites are su••che, which thinke that when they praye, GOD seeth not the vncleanesse of their hart: A more fuller description of Hypocrites may bee geathe, red not of the same place, of the words a litle before, thus: Hypocrites are sutche as hauings commitied some nota∣ble or baynous sinne, or of deliberate purpose, leadings any parte of their li••e contrary to Gods woorde, are not onely without all rem••rse of conscience, but also make a great shew•• of Religion and holynesse, presume with∣out repontaunce or purpose of amendment, euen in the holy Lordes preseuce to praye, who hath protested in many places of his woorde, that the prayers of the im∣penitent are abhominable in his sight, and not lyuinge the Gospell, but rather leauinge the Gospell: especially in lyfe and conuersation, yet bragge of the Gospell as though they were true Christians. This discription may plainely bee geathered out of that reuerend Father, his Exposition vpon the sayde Psalme.

Finallye, wee can not praye, but accordinge to the forme that our Maister Christs hath taught vs, whose Schollers wee professe to bee: Our Father which art in Heauen. &c. But looke all the whole Scripture through∣out, and you shall finde that wee can in no wise call God our Father, but only in respect that we haue cōmunion & vnion with Christ, his only Sonne, in whō alone resteth

our adoption, and title of sonship to godwarde, or toward God. Which communion and vnitie, if we dissolue and breake (as afore is sayde) by whoredome and sutche like wickednesse, we cannot call God any more our Father, but our dreadfull and terrible iudge, for so is hee to all such as are no members of Christs: For without christe wee are vnder the law, and subiect to al the curses therof, which are horrible. Deut. 28. The reading whereof would make a Christian hart to quake & tremble, once to thinke to dissolue the Communion with Christe: in whom alone hee is deliuered from those curses, and without whom all hange ouer his head. And therefore, whores and whore∣mongers, when they pray (if they will say true) they can not say: Our father which art in heauen: But rather our fearce, angrie, and terrible iudge and reuenger. Neither can they say with a sencere and no double hart: Hallowed be thy name, thy kyngdome come: Thy will be done &c.

For Whoares, Whoremongers, and sutche like, as as longe as they are of that mynde, bée determined not to hallow and sanctifie Goddes name: but to prophane and vnhallow the same: Not to haue Christe ••••igne in them, by his spirite of Chastitie, and Sanctification, but the de∣uill by his filthie spirite of Fornication. Not to doo Gods wil, which is their holinesse, and that they should possesse their bodies in holinesse and honour, but to doo and exe∣cute theyr owne filthie lustes and pleasures: And so of the relt for to presequnte all, it woulde bée too longe, but this mutch, for a taste.

Likewise, of the Creede, or forme of christian Fayth: No Whore, nor Whoremonger, can, or doth rightly bee∣leeue any one article thereof: For how can sutche looke for any good at Gods hande, whose wrathe, anger, cursse, and malediction, hangeth ouer their heads. In the Fa∣ther they cannot beeleeue, for the cause aboue sayed. In the Sonne, if they did beeleeue, they would as Christe te∣stifieth, follow his doctrine, whiche is to repeut and bee∣leeue the Gospell: neither of the which will they doo.

In Iesus they beléeue not, for hee is a Sau••ur of his people from their sinnes. Mat. 1. But whoores and whore∣mongers 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 Christ they beleeue not: for all that truely beleeue in christe, are by faith made partakers of his triple or three∣folde Office. They are made prophets, to know what is Gods will, and to studie to doo the same. They are made Preestes, to kill in sacrifice their fleshly and beastly affections, and to offer vp their owne bodies a liuely Sa∣crifice to God. And finally, Kinges to rule and raigne ouer sinne and corruption, ouer all lust, pleasure, vani∣tie, 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 con∣uersation 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 holy∣nesse, vertue and godlynesse, and to hate and detest pro∣phanation, 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 wic∣ked 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 re∣ceyue 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, poyso∣neth, infecteth and consumeth all vertue, godlinesse, reli∣gion, and christianitie. Now if whores, whoremongers, and all other fleshly minded persons, had the grace, deepe∣ly to consider these thynges:

Fyrst, [ 1] that they be possessed with a Deuill.

Secondly, [ 2] 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, [ 3] 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 [ 4] last of all, that they are without Faith and vniu∣stified, 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 a∣gaynst 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 holy∣nesse.

Here I might goe throughout all the ten Commaun∣dementes, 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 a∣boue [ 1] 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 commaunde∣ment, [ 2] they would serue the Lorde in spirite and truth, as therby is required, and not the flesh in lust and dissimula∣tion. If the third: they would not take the name of God, [ 3] 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 [ 4] 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: [ 5] 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 Hea∣uen and earth, by due reuerence and obedience to his sayde commaundemente of holynesse, and continencie from all impuritie, so ofte in sacred Scripture re∣peated and vrged. If the sixte: they woulde not so [ 6] 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; [ 7] soberly, chastely, and honestly, as therby is commaunded. [ 1] If the eyghth, they would not steale away their owne good names and fames, which is more precious then a∣ny worldly substaunce: nor their bodies and soules from Christ, the right owner of both, for hée bought them full drare, euen with his owne harte blood. If the nynth, [ 1] they would not beare false witnesse, to the whole Church and congregation of Christ: protesting themselues to be the members of Christe, wheras, in very déede, they are [ 1] nothing lesse. And as for the tenth, it is directly and ex∣presly, against lust and concupiscence, wherin whoores and whooremongers walke.

These thinges might bée amplisied, and drawen out at large, with horror and detestation. But my leasure (as I saide) will not suffer mee to prosequute all. Thus much (for assay) may suffice, for godly, diligent, and vertu ous mindes.

And thus you see that whoores and whooremongers, doo neither beleeue, nor pray aright, nor kepe any of gods commaundementes, and so consequently, that christian Religion and whooredome, can not bee in one person, at one time and instant. And therfore, as longe as we are possessed with the filthie spirite of Fornication, wee are for the time as Infidels, and straungers from God, and without a God, which how miserable a thing it is, I pray God open the eyes of our mindes, that wee may see, and déepely consider.

These thinges I thought good, bréefely to note, to the intente that I might giue an occasion to you, and to all that are Godly disposed to thinke on, and to consider the peculier, proper, and speciall naughtines and hurtfulnes of this beastly sinne, which other sinnes haue not, to the intent, that as it is singularly burtful, so it may be shun∣ned, and auoyded with a singular hatred, and detestation.

For it is more 〈◊〉〈◊〉 to bée hate••, that hath more euill, malice and force to hurt, then any other sinne.

There bée many kinde of venc••nou•• beastes, all which are shunned and auoyded, but those that are most poyso∣nous, or fullest of poyson and venim, are most bated, and with greatest diligence auoyden, such are Uipers, Sco••∣pions, and such like venimous Scrpentes.

Let a godly person therfore, thinke that whoredome is a most poysonfull viper, Cocatrice, or Scorpion, full of deadly poison, though sweete and pleasaunt to the taste at the first. And for this cause most detestable, and to bee eschued, because it doth abound with a certaine peculiar naughtinesse, that other finnes haue not, as hitherto in this parte hath beene shewed, at large.

The sixt parte, which intreateth of remedies agaynst these mischeefes.

A shorte Preface to this parte.

NOw you haue seene the daungers, euils, and mischéefes of this most hurtful and poy∣sonous sin, though yet to the flesh most plea∣saunt and delightfull: It is expedient and néedefull, (because wee are a•••••• naturally thereunto enclyned) to shew you how by Gods grace you may ouercome and subdue this filthy vice, bee you neuer so much by nature therunto addicted. For the better vn∣derstanding wherof, you are to note (as beefore is decla∣red, but can not be too often repeated, especially to youth) that wee Christians are in this world, as Souldiers in a Feelde or Campe, to fight against our spirituall enemies, the world, the flesh, and the Diuell, that is: against the vitious examples of wicked and worldly minded persons which is signified by this word (world. ) Against our own fleshly lustes & desires which is vnderstāded by the (flesh.)

And against all ydle, sinfull and wicked thoughtes cogi∣tacions, ••emptations, suggestions, and motions, which the Diuell sha•• mooue vs vnto. And for this cause, the Church héere on earth, or the company of the faithfull, such as shalve faued, is called the Church Militant, that is to say, which is in Campe, battaile, warfare, & sighting. For (in déede) vnto true Christians, that are so in déede, in harte, and verit••e, and not in countersaiting distimulati∣on and hipoeriste, this world is nothing els but a Feeld, Campe, battaile and warfare. Wée must fight stoutely and valiauntly against all kinde of sin, vice, and corrupti∣on, and what so euer rebelleth against the most holy will, Law and commau••dements of the glorious God, or any part of his worde reuealed vnto vs, by our gra••••d Cap∣tayne Christe, vnder whose Ensigne and standerd wee fight, and into whose Muster booke wee gaue our names, when we were baptised. In which conflicte and batfayle if by following our Captaine Christ, we shall get the vp∣per hand and victory, wee shalbe crowned with an euer flourishinge crowne of eternall glorye, and raigne with our captaine Christ, in vnspeakeable blisse, for euer and euer.

But on the other side, if like dastardly cowardes wee shrinke and flee away from our captayne Christ, yeeld to filthie lust, pleasure, vice, and vanitie, and followe the suggestiōs of the Diuell, & the euil examples of life shew∣ed vnto vs by wicked worldlings, his seruaunts and in∣strumentes: then must our portion bee with the Diuell and his Angels, and with the vngodly, his ministers and subiectes, in the Lake that burneth with sier and Brim∣stone, whose smoake ascendeth world without ende.

Now, amongst al vices and stunes, wherby the Di∣uell catcheth vs, and ruleth and raigneth in vs, hee pre∣uaileth with none so mutch, as hee dooth by this sinne of bodily lust, commonly called Lecherye, because it is most agréeable and pleasant to corrupt nature, yet most hurt∣full and peruitious, as beefore is declared, and sendeth

more packing to death, Hell, and destruction, then any o∣ther one kinds of vice doth. Marke wel therfore, y^e wales and meanes how you may subdue it, and kepe it within the bedges, boundes, and lystes of Gods holy will and commaundements. That is, to vse it onely for the lawful procreation of children, to continue and enlarge christes Church withall, and that you may leaue some behinde you to worship and glorifie God in your stead, when you shall depart out of this wretched world, and for the auoy∣ding of fornication solelie with your husband, to be taken in the feare of the Lorde, according to his worde and or∣dinaunce, and none otherwise. The cheefe and princi∣pall waies or meanes are seuen, that is:

1. Ardent, true and sincere praier.

2. The studie knowledge and meditation of Gods worde.

3. Temperance, Abstinence, Sobrietie, Modestie, and Moderation or keepinge of measure in dyet, appar••ell, and lawfull pleasures.

4. The continuance of labour and honest exercices, and the auoyding of ydlenesse, the Mother and No•…•… of vice.

5. The perpetuall hauing in minde of Gods promises and threatninges.

6. The choosing of godly and vertuous companions, and the auoyding of vngodly company: the a•…•…g and en∣couraging of our selues to this vertue, by the example of o∣thers, that are chast and vertuous, and the refraining and re∣straining of our selues, from this pernitious pre••sure and re∣prochful vice, by others harmes, woes, miseries & ralamities, which we know to haue beene through this deadly delight, by them bedlemly procured, as wee see daily before our eies, such woful examples to our forewarning, admonition, heed∣fulnes, and enstruction, if wee haue grace to note and marke the same to our behalfe and benifite.

7. The continuall remembraunce, of the last things which are 1. death. 2. iudgement. 3 rewarde and 4. punishment. Or as some terme it: to remember alwayes thy ende, and to me∣ditate and consider well, the vanitie and frailtie of beautie and of all transitory thinges.

Of these seuen way 〈◊〉〈◊〉 meanes 〈◊〉〈◊〉 bodely lust, for your better instruction, I will write somewhat more: but yet briefly, for the avoydyng of tediousnesle.

¶ The first, Prayer.

THE first and thiefest way to tame this fierce wylds beast (bodily lust) is by earnest and seruent prayer to call for the ayde and assistance of Gods most holy spirite, the spirits of sanctification and holinesse, the author and stirrer vp of Virginitie, Chastitie, and all other vertues, in our mindes and soules. That maketh vs with an high, stoute, couragious and inuincible minde, to despise, con∣tempne, and treade vnder foote, the pleasures and dani∣ties of this fransitorie life, especially, the beastly plea∣sures of the flesh, that disorderly vsed, leade to death and destruction: whiche spirite is promised by Christe, to all his true and liuely membres, true Christians, especially, sutche as shall with ardent prayer, and true say the, aske and craue the same in Christes name.

¶ The seconde, Gods worde.

THE seconde way and meanes to rule and reigne, ouer our filthie lustes, concupiscence and corrupt desires, is to reade continually, to follow and meditate the sacred scriptures, and incorruptible word of God, whiche is the Armerie of true Christian souldiours, where they shall finde sufficient munition and defence agaynst al the sub∣tile, fierce, and cruell assaults of their spiritual enemies, the worlde, the flesh, and the deuill. And from thence it is our partes, to bryng forth sutch munition & weapons, defensiue and inuasiue, as the present time and occasion shall require: and to make stronge that place of the holde and Fortres of our minde and soule, where our spirituall enemies shall make their assaultes, and say their battery As for example, if Sathan or his adherents, the flesh and

the world, (that is our 〈◊〉〈◊〉 filthy in 〈◊〉〈◊〉, or any 〈…〉〈…〉∣ly person) by their subtill sleight••••, shall go 〈◊〉〈◊〉 to ••••∣••••••mine the walle•• of our Virginitie or Chastitie, wee are to forti••••e the some with sentence••, and examples out of Gods booke, the Bible. Wee, must remember the said generall commaundemente, of hol••nesse and puritie of 〈◊〉〈◊〉 and minde, ••••••en by God him selfe, generally to al that will 〈◊〉〈◊〉 his 〈…〉〈…〉. 〈…〉〈…〉 and 〈◊〉〈◊〉 7. Bee yee holye (say•••• God 〈◊〉〈◊〉 his people) as I am holye: 〈◊〉〈◊〉 after so 〈◊〉〈◊〉 translations, Bee holye, because I am holye: for I the holy God, can not abide an vnholy and pro∣phane people: 〈…〉〈…〉 commaundement 〈…〉〈…〉, to all the spirituall 〈…〉〈…〉 holy, and ••••itate and followe in life and conuersation, 〈◊〉〈◊〉 God him selfe, as far as is possible in this corruption of nature: which precept of holinesse, and studying, and en∣deuoring to bee like, and rescriable God in holinesse and righteousnesse, is repeated and inculcated, throughout al the whole ••ible, though in diuersitie of words and phra∣ses, yet 〈◊〉〈◊〉 seme but one, and the same. ••lee must also remember Gods dreadfull iudgementes, punishmentes, and horrible plagures, against such as with filthines and uncleanenesse of lyse, prophane the Temple of the holy-Ghoste, their 〈◊〉〈◊〉 ••yes sanctified and dedicated vnto Christe and his 〈◊〉〈◊〉, in holynesse and honour, by the sheddinge of his most precious blood, as the drowninge of the whole world, not so much as one halfe score excep∣ted, Gen. 6.7.8. The burning vp and vtter consuming of the most fertilest and frutefullest parte therof, and all the goodly and famous Cities thero•• 〈◊〉〈◊〉 with her and Brimstons from Heauen. Gen. 19. The flayinge of 〈◊〉〈◊〉. thousand xxii••, thousand sodaynely, and the hauginge of their Ru∣lers and gouernours (that should haue punished them in time, for the intransgression) euen against the Soune, in sight of all the people. Num. 25. The ouerthrowing and destroying euen of the whole Tribe of 〈◊〉〈◊〉, beeing

so populous, and of so many thousande•• as appeareth in the Booke of Iudges, where you shall 〈◊〉〈◊〉 that the 〈◊〉〈◊〉 of God was so hotly kindled against his people, for ab••••∣mination committed with one woman, and for cloaking and defendinge the same, that there was slayne of Gods owne people (by profession) for that one offence, 〈◊〉〈◊〉 score and fiue thousande, of mighty and daliaunt men of Armes, besides the destruction of Women 〈…〉〈…〉, and the vtter subuersion, sacking, burning, and putting so sworde, of all the Citties within the whose Tribe of Beniamin, and all the inhabitaunts and dwellers therin, man, woman, and 〈…〉〈…〉, and Cattell, and all thinges 〈◊〉〈◊〉, 〈…〉〈…〉 flame, 〈◊〉〈◊〉 cruell sworde, by the iuste iudgemente of God, 〈◊〉〈◊〉 them vp all. An bearible and terrible example of 〈◊〉〈◊〉 dreadfull iudgementes against the vnhalowing and 〈◊〉〈◊〉 ling of his people by whoredome or adultery. The 〈◊〉〈◊〉∣inge, burning, & vtter des••••oying of the Cittie of Siche••, and the putting of all the inhabitaunts therof, euen their Kinge, and all to bloody 〈◊〉〈◊〉, for the 〈…〉〈…〉 Mayde, Gen. 34. Such like examples and sentences of Scripture, must you remember in time of ••••••ptation, & not yeelde by and by, like a white liuered 〈◊〉〈◊〉. And so forth of other sinnes, vices, and following•• of 〈◊〉〈◊〉 and his adverentes, the would, and the flesh, for to prose∣qunte all, would bee infinite: thus much for 〈◊〉〈◊〉 and example may suffice.

Temperance and Sobrietie.

THe thirde way, and meane to bridle and tame this fierce, wanton, and vuruely coulte of our owne fleshe, winsinge will, and kickings affection, is sobriette of life, watching, fasting, and temperance. To keepe a meane and moderation, in meates, drinkes, sporte••, playes, and apparrell. For commonly fleshly lust, followeth excesse in diet and apparrel, as the 〈◊〉〈◊〉 doth the body, or ra∣ther as the effect followeth the cause. For as the P••••t ••yth, and that most truely:

VVhen the body is low and coole, Vnapt it is for Venus Schoole: But when it is well pampred and full, In Venus lap it loueth to lull.

When this wilde Coulte of our fleshe is pricked with prouender of Lururie, ryot and excesse, it is impossible to 〈◊〉〈◊〉 him without a fall. It is then so fierce, sauage, skit∣tish, and ••••ruly, that it giues many a breake necke fall, so that they neuer rise againe to Saluation. An horrible things to bee spoken, yet more horrible to be seene before our 〈◊〉〈◊〉 daily, if wée had spiritual eyes to sée it, but most borrible to seele and suffer in our selues. God in mercy kéepe vs from such falles. But because this matter is debated aboue, in the title of Temperance, I will say no more of it, but knit it vp with this approoued sentence: Leachery is alwaies the companion of Gluttony, and therfore 〈…〉〈…〉 that he marriage able, but not yet married, and intende to leade their life in pure Virginitie till they hee marrye••, must not eate what they lust, till their bellyes bee full, but must vse such so∣brieti•• and moderation in dyet, 〈◊〉〈◊〉 may best coole the fla∣ming 〈◊〉〈◊〉 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 re∣putation, or some other worldly & fleshly respect, re••••••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 mentio∣ned, 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 mem∣bers 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 temp∣tation, fléeth out of the Lordes flooer, that is, out of Chri∣stes 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 shalbe pre∣scrued and kept in the Lordes Garner, when the chasse shalbe burned with vnquenchable fler.

The continuance of labour and honest exerci••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 com∣mendable busines bestowed on learninge, godlines and vertue. And vpon such thinges as ••ende to the aduaunce∣inge 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 shalbe 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 ••••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 be∣holve, no earthly care euer able to heare, no mortal hart once able to 〈…〉〈…〉 is plainely set shorth, And described, in 〈…〉〈…〉 〈1 line〉〈1 line〉 〈◊〉〈◊〉, the 〈…〉〈…〉 of such as shalbe euercome, and 〈…〉〈…〉 in this deadly and mortall warre. That 〈…〉〈…〉 shalbe east into 〈◊〉〈◊〉 Lake that ••urneth with 〈◊〉〈◊〉 and 〈…〉〈…〉 afcen∣〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 the payne to 〈…〉〈…〉 in one view.

The keeping of godly and ••••tuous company, and the auoydinge of the conerary.

THe sirte way, or 〈…〉〈…〉 the auoyding of 〈…〉〈…〉 company••, such 〈◊〉〈◊〉 are fleshly 〈◊〉〈◊〉 worldly minded persons, 〈…〉〈…〉 make beast∣ly pleasure their God: 〈…〉〈…〉, that withe there 〈◊◊〉〈◊◊〉 God at all, to 〈…〉〈…〉 and 〈…〉〈…〉 of God, and yet (in 〈◊〉〈◊〉) ar•• the 〈…〉〈…〉 carnall Gospelle••, that prose•• Christ in 〈…〉〈…〉, and yet of let purpose, willingly serue the Diuel: world••inge, fleshinges, ••••••••eglorious 〈…〉〈…〉 that 〈…〉〈…〉 speake French, clawbackes, 〈◊〉〈◊〉, and al the whole 〈◊〉〈◊〉 and 〈◊〉〈◊〉

of ramishe rascals, filthie and heastly mindes villay••es, that like cu••purses and c••••throtes, by the high way side, lie in wayte to spoyle and vndoe silly soules, witlesse gir∣les: weake vessels and vnskilful thinges, of all their ri∣ches, treasures, iewels and ornaments, I meane 〈◊〉〈◊〉 leacherous ••arlets, that sooke all the mean 〈◊〉〈◊〉 they can to deceiue, spoyle, and bereue youge Maydes of theyr may•• denhead, and ••irginitie, before they know what an ex∣cellent treasure it is to haue it, or what a losse it is to l••se it. Sut••he bawdie brothels that per••••ryng their beastly pleasure, and filthie lust, before the glori•• of God, before the edif••yng of Christ•••• churche, before the profit of the common 〈◊〉〈◊〉 that fastered & brought them vp b••••fore all honest is and reputacion, 〈◊〉〈◊〉 and before their alone ••aluation, will not sticke, nor make 〈◊〉〈◊〉, to destroy the haruest of the common wealth, euen in the blad••, before it be ripe, that is to haue no 〈◊〉〈◊〉 of conscience, to dis∣honest & d••flower 〈…〉〈…〉 come to yeares of perfect discretion•• and so make 〈◊〉〈◊〉 subiects to shame and contempt all their life lo••ge•• 〈◊〉〈◊〉 and in daunger to become the botches, pla••ues, and fire•• brandes of their house and family: yea, and sometime of the whole common wealth, for what 〈◊〉〈◊〉 is a whore co•• monly to the countr••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 ••prone in herti••e? And a•• the Rynges, Princes, & mightie men of that age together by the eares 〈◊〉〈◊〉 it not for 〈◊〉〈◊〉 that so many bluddy ••at∣tayles were foughten, so many princes & n••bles 〈◊〉〈◊〉 so many Barkes, 〈◊〉〈◊〉, to 〈◊〉〈◊〉, and countreys spoyled, burnt and vtterly destro••ed 〈◊〉〈◊〉 and mortall war for whole ten yeres space, most exuelly continued? And was it not for her that al the ren••w••ed worthies of y^e time, Hector, Achilles, Aiax, Diomedes, Rhesus, Troylus, and many mo, were killed & slayue & And-finally the whole countrie vt∣••erly destroyed: 〈◊〉〈◊〉 and all the people slay••••, or ledde into

〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 mult••s, 〈…〉〈…〉, and 〈…〉〈…〉 〈◊〉〈◊〉 and destruction••. Likewise 〈…〉〈…〉 and many 〈…〉〈…〉 〈…〉〈…〉 you 〈◊〉〈◊〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 plagues and 〈…〉〈…〉 in them he•• 〈◊〉〈◊〉 these 〈…〉〈…〉, which other∣wise 〈…〉〈…〉 the com∣mon 〈…〉〈…〉 and 〈◊〉〈◊〉 〈1 line〉〈1 line〉 〈…〉〈…〉 and times sutche 〈…〉〈…〉, by their 〈…〉〈…〉 and 〈…〉〈…〉 〈◊〉〈◊〉 of 〈◊〉〈◊〉, and 〈…〉〈…〉 of 〈1 line〉〈1 line〉.

These 〈…〉〈…〉, 〈…〉〈…〉 pers, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the 〈…〉〈…〉 great 〈…〉〈…〉 de∣struction, & 〈…〉〈…〉. For 〈…〉〈…〉 〈1 line〉〈1 line〉 〈◊〉〈◊〉 that 〈…〉〈…〉 will, they should 〈…〉〈…〉 Diuel in the serpent) that is not so, if you 〈◊〉〈◊〉 this, 〈…〉〈…〉 be Gods. But whether sayd true, 〈…〉〈…〉 great 〈◊〉〈◊〉, and should haue d••••e to 〈…〉〈…〉 if christ 〈…〉〈…〉 had 〈…〉〈…〉 ••eastly 〈…〉〈…〉 of y^e 〈…〉〈…〉, by his holy word & 〈…〉〈…〉, & also 〈…〉〈…〉 plainly & 〈◊〉〈◊〉, y^e 〈…〉〈…〉 〈…〉〈…〉 y^e whore∣〈◊〉〈◊〉 and 〈…〉〈…〉 vnto his 〈…〉〈…〉, that he will not 〈◊〉〈◊〉 it once named a∣mong sutch as 〈◊〉〈◊〉 his ••ol••name, worshippe, seruite 〈◊〉〈◊〉 religion, that is amonge Christians. Ephe. 5.

Whereas God hath thus decl••red his 〈…〉〈…〉 vnto vs: These impudent 〈◊〉〈◊〉 (I saye) will 〈…〉〈…〉 〈◊〉〈◊〉 to set them selues 〈◊〉〈◊〉 the Almightie, and say vnto you: Tush, you are 〈◊〉〈◊〉 andins••••, take ••our plan∣sure whiles 〈…〉〈…〉, you shall 〈…〉〈…〉 to harken to Gods 〈…〉〈…〉 ly for you 〈…〉〈…〉 time is, for time will away. 〈…〉〈…〉 but daliaun••••, pasti••••, and a trick•• of 〈◊〉〈◊〉. Let 〈…〉〈…〉 fore ••nioy our pleasures, and 〈◊〉〈◊〉 together, you can neuer doe 〈…〉〈…〉, and 〈◊〉〈◊〉 〈…〉〈…〉, these sinkes of 〈…〉〈…〉 that thus 〈…〉〈…〉 are nothing els but the 〈…〉〈…〉 bloweth abroad his 〈…〉〈…〉, to 〈…〉〈…〉 to eter∣nall da••nation, 〈…〉〈…〉 heede, and call to God for grace, to re••used 〈…〉〈…〉. And therfore when you 〈…〉〈…〉 vnto y••••, in 〈…〉〈…〉 〈…〉〈…〉 the 〈…〉〈…〉 and call to God for grace 〈◊〉〈◊〉. And 〈◊〉〈◊〉 that when God calleth you 〈…〉〈…〉, you must come, though it 〈…〉〈…〉, that is, in your youth. 〈◊〉〈◊〉 that now you are 〈◊〉〈◊〉 to the greate Supper, 〈◊〉〈◊〉 in the 〈…〉〈…〉 to the 〈◊〉〈◊〉 ding, if you refuse to 〈◊〉〈◊〉, you 〈…〉〈…〉 and other set in, to supply your 〈…〉〈…〉 Math. 22. Luk. 14. Consider, that as 〈◊〉〈◊〉 commeth 〈…〉〈…〉 to the Markat, as the 〈…〉〈…〉 the ••••ng as the 〈…〉〈…〉 in the state of ••ore∣dome (as 〈…〉〈…〉 state, but 〈…〉〈…〉 for youth) without repentance, which 〈◊〉〈◊〉 can take of themselues, but wh•• God geueth it, you should be damp••ed for euer. And whe∣ther he will 〈…〉〈…〉 it, it is vncertaine, and therfore is it 〈…〉〈…〉 a ver∣••entie for 〈…〉〈…〉 for 〈◊〉〈◊〉 better in∣struction her••in, I will not 〈◊〉〈◊〉 to write 〈…〉〈…〉 wore

for worde, a piece 〈…〉〈…〉, it agreeth ••o well with this place and purpose. Co••stder further the vncertaintie and britlenes of our liues, which is such as wee can not a••••are our selues, that wee shall liue one howre, or one hal••e quarter of it. Which by experience wee doo ••lude daily, to bee true in them, that beeing now ••erry and lusty, and sometimes ••easting and banketting with their freendes, do fall 〈◊〉〈◊〉 dead in the streetes, and other whites vnder the Boorde, when they are at mea••••. These ••aily examples, as they are most terri∣ble and dreadfull, so ought 〈◊〉〈◊〉 to mo••ke vs, to seeke for to 〈…〉〈…〉 Judge, that wee maye with a good conscience appeare beefore him, when soeuer is shall please him for to call be, whither it be sodainly or otherwise, for wee haue 〈…〉〈…〉 charter of our life then such had. But as 〈◊〉〈◊〉 are most certaine that wee shall 〈◊〉〈◊〉: so are wee most 〈◊〉〈◊〉 when wee shall dye. For our life doth lye in the h••ne of God, who will take it away when it pleaseth him. And 〈◊〉〈◊〉 wh•• the highest Soumer of all, which is Death, shall come, hee will not hee sayed nay: But wes must bee forthwith packing, to bee presented béefore the iudgement Seate of God, as hee doth finde vs, according as it is written: Where the Tree falleth, whither it bee towardes the South, or towardes the North, there it shall lye. Wherunto agreeth the holye Martir of God, S. Ciprian, sayinge: As God doth finde thee when hee doth call, so doth hee iudge thee. Let vs therfore fellow the councell of the wise man, where hee sayth: Make no tarryinge to turne to the Lorde, and put not of from day to day, for sodainely shall the wrath of the Lorde breake forth, and in thy securitie, thou shalt bee de∣stroyed, and thou shale p••rishe in time of vengeaunce.

Which wordes I praye you marke diligently, because they doo most linely put before our eyes the ••ondnesse of many men and women, which abusing the long suffering and goodnes of God, doo neuer thinke on repentaunce or ••mentment of lyse. Follow not saieth the spirit of Wys∣dome

thine owne minde, and thy strength 〈◊〉〈◊〉 in the wayes of thine harte, n••ther say thou 〈…〉〈…〉 beinge m•••• vnder for my work 〈◊〉〈◊〉 the reuenger, will ••euenge thing iniquitie. And say not: I haue finned, and what euill hath come vnto 〈◊〉〈◊〉? for the Almighty is a patin•••• rewarder •• but hee wil not leaue thee vnpu••gshed. Because thy sinnes are forgiuen thee, bee nor without 〈◊〉〈◊〉, to ••eape sinne vp∣on sinne. Say not neither, the mency of God is greate, hee will forgiue my manifolde sinnes. For merey and 〈◊〉〈◊〉 come from him, and his andiguation 〈◊〉〈◊〉 vpon v••re∣pentant sinners. As if he should say: art 〈…〉〈…〉 and mightie: art thou yonge and 〈…〉〈…〉 the wealthe and ritches of the worl•••• or when that thou ••ast 〈◊〉〈◊〉 hast y^u receaued no punishment for it Let none of a•• the so thinges make thee to bee the ••lower to repent, & to turne with spéede vnto the Lorde. For in the daye of punish∣ment and of his sodaine vengeance they shall not be able to help thee. Wherfore, specially when thou art either by the preaching of Gods worde, or by some inward motion of his holy Spirite, or els by some other meanes, called vnto the Lorde: neglecte not the good occasion that is mi∣nistred vnto thee, least when thou wouldest repe••te and turne to the Lorde, thou hast not the grace for to doe it. For to turne from euill to good, from the Diuell to God, from concupiscence to Christe, is a good guift of GOD, which hee will neuer graunt vnto them, which lyuing in earnall securitie, doo make a mocke of his threatninges, or seeke to rule his spirite as they luste, as though his workinge and g••iftes were tyed vnto their will. And thus much out of the sayd godly and learned Homilie.

COnsider and remember furthermore, that god requi∣reth of his people, the first frutes, y^t is: the flower of their youth for his 〈◊〉〈◊〉, and so commaundeth in m••∣nye places of the Scripture, So••••e, thy GOD in thy lustye yeares. Remember thy maker in the dayes of thy youth. Ecclesiaste••. 12.1. &c. He will not take in good part•• that his enemy the diuel, should haue the fresh fragrant,

〈◊〉〈◊〉 flowers of our age, and 〈◊〉〈◊〉 the fowle fading stinkinge wythered weedes thereof: That is, hee can not bro••ke that wee should serue the Diuell, whiles wee are able to doe ser••ice, and to serue him when wee are 〈◊〉〈◊〉 and vnwealdy and able to doo none. Neyther is it any reason that 〈◊〉〈◊〉 good God, our ••••unteous rewarder and 〈◊〉〈◊〉 tell 〈…〉〈…〉 whome commeth alour 〈…〉〈…〉, our age, time and seruice, 〈…〉〈…〉, our dire and de••dly enemy, 〈…〉〈…〉 and cruell de∣stro••••••, fro•• 〈…〉〈…〉, and endlesse calamitie, the best and fa••est. That the Diuel 〈◊〉〈◊〉 haue the 〈…〉〈…〉 GOD, caste ware, 〈…〉〈…〉 re••use, 〈…〉〈…〉 for no pur∣pose. Naturecas corrupte•••• it is, doth abhorre sutche iniquitie and 〈…〉〈…〉, in corporall matters, 〈…〉〈…〉 men and men. And why shoulde wee not 〈…〉〈…〉 belonging and 〈…〉〈…〉 seeinge the Nea∣〈…〉〈…〉, and estima∣tion, doth 〈…〉〈…〉 excell, ••urmount and surpasse the earthly and corruptible bodye, then pure Golde dooth 〈…〉〈…〉, the 〈…〉〈…〉: yea more then Heauen, 〈…〉〈…〉.

〈◊〉〈◊〉 finally, 〈…〉〈…〉 willyngly, and of set purpos•• serue 〈◊〉〈◊〉, to serue the Diuell, whereby he ru∣leth and reig••eth in them. And therfore waigh and pon∣der well, how 〈◊〉〈◊〉, witt••es••••, 〈◊〉〈◊〉, madde, and bed∣〈◊〉〈◊〉 a ch••yse it is, at 〈◊〉〈◊〉 time, or in any age, in anyg place, or for 〈◊〉〈◊〉 cause, to chuse and delight rather to 〈◊〉〈◊〉 the Diuell, then to 〈◊〉〈◊〉 God.

The grounde therefore, dooth greane to bee disbur∣thened and vnleded of sutche ••lthye slaues, and vile vil∣laines that thus goe about to corrupte youth, & to make Nouices for the Diuels Colledge, Abbey, or Societie. Sutche rotten Rootes, and vnpro••itable burthens

of the earth, dee much more deserue to bée hanged at Ty∣borne, then those that rob and ••ut mans throates by the ••igh way side:for such take away ••••t m••ney, that might soone bee restored sundry wayes: but these pri••ie filthy theeues, robbe silly soules, poore weake Girles, of such a Ie well and treasure, that if all the wise men of the world would laye their heades to 〈◊〉〈◊〉 it, if all the 〈◊〉〈◊〉 and princely power of the 〈…〉〈…〉 regea∣ther to restore it, if all the ritche of the world would giu•• all their rytches and treasures to buy it againe: yet it would bee to no purpose. It ran••ner be restored, it is a losse vnrecouerable.

Moreouer, they by the high way 〈◊〉〈◊〉, cut but the 〈◊〉〈◊〉 of meus bodies: These to 〈◊〉〈◊〉 filthy ••inking 〈◊〉〈◊〉 bu••∣chers, cut the throate of the soule too, and bring both body and soule to eternall destruction, vnie•• Go•• w••orke at wonderful worke, in their cōuersion. And therfore, these Theeues, these cutthroats, these butchers, these 〈…〉〈…〉, these corruptious, these ragges, shre••••rs, 〈…〉〈…〉, that are the dregges and peyson, the venim, and 〈◊〉〈◊〉∣on of the world, ought to bee of any godly barte and in 〈◊〉〈◊〉 most hated, detested and abhorred, as inferual infections, firebrandes of Sathan, helhoundes and Din••ls 〈◊〉〈◊〉. And here the English Prouerbe taketh place: One sca••∣bed sheepe, is ynough to infect a whole flocke. One bauing the spirituall botche and plague of 〈…〉〈…〉, and filthy pleasure running an him, is able to infect an whole Cittie. If wee had spirituall eyes, to see the spirituall Leprosies, and other ••ugly and lothely diseases and in∣fections of the soule, that are this way taken, through kee∣ping of godlesse company: 〈◊〉〈◊〉 would more es••••ue, shun, and auoyde the companies of fleshly and worldly minded persons, for the preseruation & continuance of the health and beautie of the immortall soule, then wee now dee: the contagion of such as are infected of the plague, leprosle, or Frenche pockes, or any other contagious and lothsome disease, for the preseruation & continuance of the health

and beautie of the corruptible bodys, that shortly, wé•• know not how soone, wil wée or 〈◊〉〈◊〉 we, must be wormes meate, and subiects to such corruption as the eye can not without horror, sustaine to beholde. And yet so corrupt and preposterous is our indgement and vnderstanding: So the body be in health, and in good plight and lykinge, in prosperitie, merry, lustie, and in ••••lytie, wee care not what becomes of the soule, no, though it bes infected with all kinde of spirituall lepro••••e, botch, pockes, and plagues, yea rot and stinke in all kinde of corruption and lothely∣nes, before God, his heauenly Aungels and Sainctes, to y^e eternall death of the same, except God in mercy mightely raise it vp againe, from his spirituall death, to life.

••••es ought also to 〈◊〉〈◊〉 out folues from this ••il∣lainous vice, by others examples, who 〈◊〉〈◊〉 haue knowen to haue beene 〈◊〉〈◊〉 ••y it, either through pouertie, or some lothely disease therby taken, or by some other nota∣ble plague of God, therby ••en vpon them selues. Wherof if wee marke, wée shall heare and see ba••••ye ex∣amples, and the same notable and lamentable.

On the other side, wee should animate and encour age our selues to continencie, Virginitie and Chastitie, by the examples of so many Godly and vertuous younge men and women: and comparinge circumstaunce with circumstance, twite, exprobrate, and vpbrayds our selues of slothfulnesse, cowardice and dastardlinesse, expostula∣tinge thus with our selues: Why can not wee line as vertuoufly, continently and chastely, as sutch younge men, and such younge women? of sutch beauty? of sutch flourishinge age? of sutch wealth, prosperitie, and ten∣der bringing vp? And finallys, perswade and resolue our selues, that if wee loue vertue as ardently as they doo, and hate vice as deadly, wee shall by Gods grace be able to liue as godly and vertuously as they, be they ne∣uer so rare, excellent, or in apparance, peerelesse.

Let ve further remember how honest, how amiable, delectable, pleasaunts, and flourishings a thinge is the

thastitie, and puritie of body and minde. This maketh vs very familiar to the good, chaste, and temperate Au∣gels, and most apte for the working of the holy Ghoste.

For, from no vice doth this holy spirite, the louer of cha∣stitie and puritie, so farre flee, as from shamelesnesse, and leachery. Neyther dooth hee so delight, and quietly rest in anyes mindes, as in the mindes and soules of vir∣gins, and chast persons.

And finally, let vs not forget that it is the thiefe ••urty of Christians, and almost the onely thing that Christe re∣quireth of them, to refrayne their mindes from the dire. and deadly allurementes of fleshly pleasure: & to set their mindes wholy vpon the cheefest good, and most surpassing beauty, which is God him self, most good, amiable, ••ean∣tifull, and glorious, in finitly abaue all creatures, without any comparison, respect, or colletion: For what cōpariso•• is there betwéene goodnesse, and naughtinesse? amtable∣nesse, and vilenesse? be••utifulnesse, and lothelinesse? Glorye, and ignaminie? all thinge, and nothing? ••••itis, and vanitie? felicitie, and misery? betweene the Patter, and his pottes? the Creator, and his creatures? and so foorth.

The remembraunce of the last thinges, and godly Meditations concerning beauty.

THE seuenth and last way, and meane to suppresse and keepe vnder the lust and concupiscence of the bodye, is to haue alwayes in our mindes and remembraunces, the last thinges, or as some call it, the ende, which are in number foure: that is .1. Death .2. The generall and particular indgement .3. The rewarde of the godly, and .4. The punishment of the wicked, To haue alwayes in minde and remembrance, that in what state soeuer wee dye, in the same wee shall continue for euermore, with∣out ende, bee it in the state of damnation or saluation, in Gode fauour or wrath, benediction or malediction. To

remember that it standeth 〈◊〉〈◊〉 know, therfore, seeing wée haue no certaintie of our lyfe (no, not an howre, for the 〈◊〉〈◊〉 of life can take away: our lyfe, in what minute or 〈…〉〈…〉, it shall please him); so to line and leade our life, that come death neuer so sodainely, yet, wee, may dye in the 〈…〉〈…〉, and state of Saluation. To remem∣ber that was must render an accompt of all that we haue ••oone in this body, bée it good or bad, And that wee shalbe rewarded accordingly, that is: To them whiche by conti∣nuance in well dooynge, seeke glotie and honour, and im∣mortal••, eternall life; bu•• vnto them them that disobey the 〈…〉〈…〉, smne and vice, shalbe in∣dignation, and wrach, tribulation, and anguish. Rom. 2. That we•• must all appeare before the Tribunall seate of Christ, to render an accompt of our do••ings, yea, and of our 〈◊〉〈◊〉 wordes too, and that then Christ will not know them that professe him, but yet leade a wicked life: Math. 7. Vers. 21, 22 23.

And finally, to haue alwayes a right accompt, estimati∣on, indgement, and reputation of beauty, which is in two fortes, that is to witte: to coutempue and dispise it, if it draw vs from God, and to esteeme it as an excellent guist of God, if it leade vs to God. For the true vse of beauty is to make vs carefull, that the beauty and fairenes of our life and conuersation, bee agreeable, or rather excell the beanty of our bodies: for it is a great shame that a fayre body should be stayned and berayed with a soule & filthie life. And therfore, in diuerse respectes, we ought to medi∣tate and consider of beauty, cumlynesse, and amiablenes, of fauour and personage, diuersely, and first thus:

When we are tickled with fleshly pleasure, or tempted by the obiect, view and sight of any cu••ly, or beautifull personage, to wish, desire, de, 〈◊〉〈◊〉 cōmit any thing contrary to Gods most holy will, renealed vnto vs in his sacred word, forth with to count beauty (as it is in deede) a frayle and transitory thing, & to imagine in our mindes & cogita ti••, that we saw the self same body lie rotting in graue

hereft of all bewtie and comelinesse: yea of life and mo∣tion, and chaunged into filthe and corruption, and vse this or the like spirituall meditation secretly in our mindes? O Lorde, thou hast commaunded mes by thy sacred word, and geuen me great charge to keepe cleane thy Temple, my bodie, and in no wise to prophane the same, with any vnlawfull lust, or filthie pleasure: assist me therefore (O Lorde) in this conflict, that the temporal and saving beau∣tie of this vanishing creature, which though outwardly it appeare bewtifull and amiable, yet inwardly is nought els but a well colcared shin stuffed with corruption, you a verie dungesacke filled with such, and whiche, thought it florish to day like a flower in the field, yet to morow it may wither: yea, shortely rot and ••inke in graue, and bee turned into sutch filth, and corruption, that no eye with∣out turning of stomacke can endure to 〈◊〉〈◊〉 it: So con∣strme mee (I beféeche thee O Lorde) with thy principall spirite, that the glitterynge of this temporall bewtie, doe not so dazel and blind mine Eyes, that I should bester or attempt any thing contrarie to thy holy will and woord, wherby I might lose thy grace, fauour and fatherly loue, whiche is eternal life, or purchase or incurre thy wrathe and displeasure, which is eternal death & destruction. And that I neuer become so mad and distract from my right vnderstādyng, as reprobate Esau, that I sell mine beauē∣ly enheritance, for a messe of Gruell or werish pottage, of fleshly pleasure.

Or els contrariwise, takyng (as wee should doo) occasion to glorifie God in all his giftes and creatures, wee may sometime thus meditate:

If this sparke, or as it were droppe of bewtie in a cor∣ruptible creature, so moue mee to the desire and fruition of the samo: How mutche more ought the bewtie and a∣miablenesse, of the welhed it selfe, from whom this and al other bewtie floweth and cōmeth, whiche is the glorious creator himselfe, moue and stirre me vp, to the desire and fruition of him, beyng so bountiful, bewtifull & amiable:

This bewtifull creature then ought to draw mée to the loue of the bewtifull and amiable Creator, whose bewtie so shineth in this and other his creatures, and to the glo∣riflyng of him in his creatures, by the modest, sober, reli∣gious, & holy vse of them. And not to withdraw mée from him, by dishonoryng him in his bewtifull creatures, whi∣les I should abuse them, to the satisflyng of myne owne filthie lust, and con••piscence: and not to the glorie of the creator. For the true vse of bewtifull creatures, is to moous and inflame vs to loue the bewtifull creator, from whom that vewtie procedeth, which we se present before our eyes. And this vse hath bowtie only in the godly, who vse all Gods creatures and giftes to his glorie, to the good example of other, to the profit of the common wealth, and to their owne saluation. On the other side, the abuse of bewtie is to cause the maruelers thereof to decline & fall from God, and to cleaue to his creatures, contrary to his will and woorde. Whiche taketh place in the vngodly: wh••••abuse all godde•• good tr••utures and giftes, to the dishonoryng of God. To the enell example and offence of others, to the burt of the common wealth and country where they liue, and to the workynge out of their owne ••ust ••ampuation. For this you must be well assured of: that as the godly in this world, by proceeding from vertue to vertue, from faith to fayth, and front godlinesse to god∣linesse, worke out their faluation: So do the vngodly and reprobate, by guying on from vice to vice, from infidelitie to 〈◊〉〈◊〉, and from filthinesse to filthinesse, worke out their iust dampnation. Doubtlesse these or the like cogi∣cations, and meditations will in sutch assaulces, (vnlesse 〈◊〉〈◊〉 ••e 〈◊〉〈◊〉 too gracelesse) well coole our courage.

Other wayes and meanes to subdue our fleshly lustes may be noted and obserued in attentife and diligent rea∣••yng of good and godly bookes, as: Loremember and 〈…〉〈…〉 consider; the nature and condition of the filthie pleasures of the bodie, which make vs that are predesti∣nate and appointed to be Citizens of beauen, cōpanions

with Sainctes, fellowes with Aungels, Brethren and fellow heyres with Christ: yea, to haue communion and vnitie with the glorious Trinitie, and that not for a day or two, but for euer, into all eternitie: this filthy plea∣sure (I say) maketh vs (that are called to such excellency and dignity) to bee like and equall in that respecte to Horses, Mules, Swyne, Goates, Dogges, and to the most brutish beastes that bee, yea, to become fatre inseri∣our vnto them. For in this sensuall lust, base and sa∣uage delight, many kinde of beastes far surmount man, both in the longer continuance, and abilitie of oftener do∣inge it: and for that if through pleasure common to vs with Bease, wee neglecte our recemption and saluation, our state is far worse then theirs.

To consider how vnseemely and reprochfull a thing it is, for this excellent creature, man, to set his whole de∣light and study, and to vexe and trouble his bean day and night, vpon a thing so base and vile, that a heast can doo it better then hee, and oftner for his life. A goodly study and delight (God wot) for so excellent a creature.

To remember how shorte, how momentane, how va∣nishing, and how insincers the pleasures of the flesh are, and how they alwayes bringe with them more Worme∣wood then Hony, and more hitternes then sweetenesse. And againe, to consider what a noble thinge the soule is, what a holy thing, the body of man is, beeing the Temple of the Holy ghost, and withall to cast in our mindes, what madnes it is, for so litle a morsell of fleshly delight, for so filthy a tickling of momentane pleasure, shamefully to be∣ray and defile both body and soule. To suspend and pro∣phane the Temple of Christ, which hee bath cousecrated and ballowed, vnto him selfe with his precious barte blood?

To reckon with our felues what a band and troups of mischeefes, this pleasaunt pestilence pleasude bringeth with it, the immoderate vse, or rather abuse thereof, de∣stroyeth both the strength, and also the beautye of the

bodye. It hindreth health very mutede, (as they that write of it affirme and declare) and experience in many doth auouch the same to bee most true. It bringeth in∣numerable diseases, and the same foule and filthye as the Canker, the Frenche Pockes, the Consumption, and such like perrillous, lothely, and deadly diseases. It wythereth the flower of youth beefore the time. It ba∣steth wrinckled and renealed olde age, it taketh away the quicknesse of witte, it dulleth the edge of the minde, and vnderstandinge, and graffeth in the vnlawfull and im∣moderate vsers thereof, a filthys and beastly minde. It calleth the followers thereof at onte, from all honest. Godly, and ••ertuous cogitations, ••••••ies, actions and ex∣ercises, and as it were, 〈◊〉〈◊〉 a man or a Woman, bee they neuer so greate, wholely in spirituall puddle, myre and dyrte, that they willingly thinke on nothinge, but that which is filthye, hase, and vnseemely for anye graue person to speake 〈◊〉〈◊〉 vtter. And to bee shorte, in manner; it taketh away the right vse of reason, that is, the chelfe propertye of Man or Woman, wherby they differ from brute Bease. And maketh youth contemp∣tible, abiecte and hatefull, and olde age to bee despised, shamefull, odious and miserable.

These (I saye) and vinerse other 〈◊〉〈◊〉 and meanes to abandon 〈◊〉〈◊〉 pleasure, may bee observed of vi∣ligoute Readers of Godly and learned Bookes. But these afore mentioned, are the most principall and chee∣fest, and comprehende vnder them all the rest, yea, and are sufficiente with Gods grace, for the obtayninge of victogye, in this our spirituall Battaile, if wee vse and puanise them daily, as occasion is offered.

Beeinge also well armed and Tensed with the com∣plete Armour, that our graund Captayne CHRISTE hath appoy••••ted out for all his Souldiers, in the Ar∣merye of the ••ybl•• 〈◊〉〈◊〉 That is, the Gyrdle of truthe, and tree knowledge of GOD and our solues,

which bindeth togeather true Godlines or religion, as boopes doo a vessell, which otherwise would bee dissolued and serue for no vse. For without the true knowledge of God and our selues, all true godlines and vertue va∣mishe away: the brest plate of holy and godly behauiour, of christian life and conuersation: for vnlesse we haue the the spirite of sanctification in our bartes, all the rest that appeareth outwardly, be it neuer in shew so godly, is but mere Hipocrisie and dissimulation. The shues of rea∣dines and preparation to sticke to the Gospel to the ende, to take vp the Crosse of Christe, and willingly to beare and suffer all thinges that shalbe layde on vs, for the pro∣fession of the Gospell and propagation of the same. The sheelde of faith, wherwith all the Dartes, blowes and∣prickes of temptation what so euer, may bee declined put by, or borne of. The helmet of hope of glorification, after al the miseries, The helmet of hope of glorification, after al the miseries, crosses troubles, persecutions, contempts, & ignominies of this wicked world. And the swoorde of the spirite, or spirituall swoorde, which is, the worde of God. The double Cannon of prayen, that battereth down all the munitions and counterfortes of our sayd spiritual enemies. And the cloake of watchfull perseuerance to keepe this our spirituall Armour from rusting.

And beeings thus arme••, and vsinge the sayde seuen, rules, sleightes, feates, or trickes of wrastlinge, striuing, and lawful fighting against the enemies of our soule, the worlde, the flesh, and the Diuelt, there is no doubt of the victory. It shalve ours, in fine, most certainely.

If wee sticke to our Captaine Christ couragiousty. Mee hath already vanquished and ouercome all our sayd spiri∣tuall enemies, for vs in him selfe. And so shall 〈◊〉〈◊〉 in, him, if wee sticke to him.

But if like dastardly cowardes, hartlesse Sourldiers, and faithlesse traytors, wee leane our Captaine Christe, shrinke from vnder his shanderde; forsake his Campe, wherunto wee are sworne by 〈◊〉〈◊〉 and 〈…〉〈…〉 his enemies, the worlde, the fleshe, and the Diuell, and take

parte with them against Christ and his Souldiers, fully resolued there still to remaine: Then are wee wilfull castawayes. And as wee willingly forsake and decline from God, so doth God and all goodnesse from vs. Then wee declare our selues to be Apostat••as, backe fliders, re∣uolters, and ranke periured traytors, that haue falsifted our fayth, couenaunt and othe, so solempnely professed, vowed, made and taken before God, and al his heauenly hostes, of Holye Sainctes and glorious Aungels, in the face of his Church and congregation of the faithful, at what time wee were baptized and receaued into the Lordes campe, and became his sworns Souldiers, daly∣auntly to fight this great battayle of the Lorde, duringe life, euen to the last gaspe, against his and our spirituall enemies, the worlde, the fleshe, and the Diuell, without any shrinking reuotting or backe slyding, which couenāt, now, promise & bargayne, wee must daily study to stande to, and performe, if euer wee hope to triumphe and to re∣reaue the flourishing and glistering crowne of vnspeake∣able glorye, in mercy of Gods bounteous liberalitie its Christe, prepared for all those that shalbe conquerers in the warfare of true christians, and greate battaile of the Lorde, mentioned in 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 daun∣gers and pertils are adiacent, if it bee not heedely hand∣led, and what cautions, warines, wisedome, circumspec∣tion 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 expe∣rience of, may casily erre, and misse the marke. Secondly,

because it is matter suffici••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 there∣with. In this present discourse my purpose onely is, ••∣monishing, warning, and forcarming you of, and agaynst all perils, daungers, assaultes, and temptations of virgi∣tutie and chastitie, as far as my abilitie and smals furni∣ture will extende: to shew you, how you may by Goddes grace passe ouer your sengle life, not onely irreprchensi∣bly 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, fro∣warde 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 cōmaunded 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 salua∣tion: 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 Cha∣stitic, 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, 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: For all our nature is cor∣rupt and bent to all euill, so that by the strength of our rea∣son 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 wise∣dome, 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 iudgemen•• 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 past•• & daliance, which thy words shewoth to bee accoursed and abhominable. 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, & wel∣spring 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 concu∣piscence 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 con∣cupiscence 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, 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 lowse∣nesse, and licentiousnesse, wee transgresse thy holy law, and leape ou••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 fa∣ther. 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 vn∣to the holy spirite, in true holinesse and righteousnesse, bee∣fore 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 ser••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 habi∣tation of filthy spirites, which violently carrie, & thrust hed∣longe into lamentable filthinesse, and eternall destruction, sutch as are dronken with lust, pleasure, and vanity, and care∣lesse of their saluation.

Turne away from vs therefore (O most mercifull father) this mischief that wee make not our members (whiche are

the members of Christe) the members of an harlot: out of the which the holy ghost is cast forth, and so become dennes of spirituall Theeues, which are Diuels that rob and spoyle vs of all vertue and godlinesse. Graunt (Lorde) that wee be∣come not dennes of these Theeues (that rob vs of Gods fa∣uour, and all spirituall treasures) & so sinkes of all filthines.

Gouerne vs with thy holy spirite, that wee may eschue the workes of the flesh, and become watchful and careful to show forth in our life and conuersation the fruites of thy spirite, as thine inheritaunce and possession, and habitation of thy Diuinitie.

Forasmuch then, as the flesh lusteth against the spirit, and the spirit against the flesh, so that these two, the flesh and the spirit are aduersaries one to another: Helpe and succour vs therefore O most mercifull God, with thy diuine helpe, that the holy Ghost (whom thou gauest and bestowedst vpon vs when wee were baptised in thy name) may beard rule in our members, and may preuaile and maister the flesh, and all the affections therof, least the wanton and leacherous flesh bee∣inge driuen, and pricked forwarde with the furies of fensuall lust, the minde be dissolued and pulled a sunder with carnall pleasure, and wantonnesse, when the motions of the holye Ghost, be once kept downe and suppressed.

Quench in vs (wee beseech thee) the flames of carnal con∣cupiscence, and represse the wandringe lustes of the bodye, least we beeing ouercome of them, do follow our owne plea∣sure and corrupt nature.

Graunt vs (most louing Father) that wee beeing subiect to the spirite, may crucifie our flesh, least hereafter we walke in the vanitie of our minde. Suffer vs not, deare God, to seeke after the desires of our will, to bring to passe the coun∣cels and wicked workes of our owne harte. And if at any time, beeing predented by flesh and blood, wee starte aside and swarue from the right pathe and gouernaunce of the spirite, to do any thinge vnworthy our vocation, impute not vnto vs (for Christes sake) that offence, but remember that we are flesh, & lift vs vp being fallen with thy diuine power.

And because the fleshe of it selfe is vnruly and vntamed, impatient of discipline, like a wanton fat Caulfe that was neuer vnder hand, put vpon vs (O Lord) thy yoke, and tame our flesh by the spirit, that by liuing foberly, and moderate∣ly, wee may brydle the same, and when wee haue humbled it, and pulled downe the pride therof, by withdrawinge from it such things as it delighteth in, we may bring it in subiection to thy commaundementes, leaft cockeringe our selues to much, and cherishing our flesh to tenderly, we adde vnto it the nourishings and burnings of pleasure, and least stuffing the flesh with pyked, selected, chosen, and deuised dainties of meates, and likerous dishes, wee make it more malepers, wanton, and lasciuious, and cause it as it were impudently and shamelesly to craue and require of vs, that which with∣out the breach of thy sacred commaundementes, losse of thy fauour (which is the foundation of al foelicitie) and incurring of thy wrath and displeasure, wee can not graunt vnto it. For with to much plentie and aboundaunce of meates and drinks our mindes become wanton, leacherous, & dissolute.

Helpe vs therfore (O most mercifull Father) that through temperance, frugalitie, and abstinence from superfluous meates and drinkes our flesh may bee bound to the gouern∣ment, rule, and leading of the holy Ghost: that the body of sinne may be mortified and killed in vs, and that thou maist liue and raigne in vs which alone art to be praised, honoured and glorified for euer and euer. Amen.

Notes

• The vvords (vvorld) in the Scriptures hath diuerse significatiōs: among vvhich one is that it signi∣fieth the vvhole num∣ber of the vvicked: and so is it here taken.
• Maior pars, peior. The greater number vn∣godly in all ages.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 3. The retey∣ning of Gods grace and fa∣uour, and of all good gifts that flow from thence.
• 4. the fourth cause vvhy vve should studie and en∣deuour to keepe and re∣taine virgini∣tie and chasti∣tie, to vvit for that it is the ornament of all other qua∣lities, and the force, and strength of reputation.
• 5 To avoyde gods plagues and punish∣ments.
• Cor. 6.
• 〈◊〉〈◊〉. 5.
• 〈◊〉〈◊〉 5.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 〈◊〉〈◊〉. 25.
• 〈…〉〈…〉. 20.
• Wis. 11.16.17.
• 6. The sixt cause, of care full keepinge of virginitie. 〈◊〉〈◊〉 chastitie 〈◊〉〈◊〉 the retey∣••ing of Gods 〈◊〉〈◊〉, the ••ntaine of 〈◊〉〈◊〉 good, and ••etcyning ••ll good 〈◊〉〈◊〉 & gra∣•• that ••inge and 〈◊〉〈◊〉 from ••ence. Rom. 7. Ephe, 4.
• 〈◊〉〈◊〉. 4.
• Math. 5. Heb. 12.
• 1 Cor. 6.
• Wisdome. 1
• Fistula duled 〈◊〉〈◊〉 volucrē dum decipit auceps. Impia sub dal•••• melle, venena latent
• 7. the leuēth cause is, least wee giue of∣fences voto o∣thers. &c.
• 8. The eight cause, vvhy vve should keepe whole and vnbrokē the band of 〈◊〉〈◊〉 common ••••cietie and felovvship with god, which is cha∣••, ho∣••esse, and 〈◊〉〈◊〉 of body and 〈◊〉〈◊〉, that is least therby 〈…〉〈…〉. the destructiō and vtter sub uersion of our conntrey and common vvealth vvher in vve liue.
• 9 The nature or condition of true faith, vvhich hath alvvayes sanctification the fruite of election, or her vnsepera∣ble cōpanion
• Heb. 12.
• Ephe. 5.
• 10. Our vo∣cation.
• 11. The gli∣stering beau∣ty of this rare vertue.
• Prosopo∣poeia.
• 12 12. The forme of Christian Prayer.
• 13 〈1 line〉〈1 line〉 〈◊〉〈◊〉 of Christ, 〈◊〉〈◊〉 confor∣••ation of 〈◊〉〈◊〉 ••clues 〈◊〉〈◊〉 him, by ••tating his moral vertues as neare as 〈◊〉〈◊〉 can.
• The loue and 〈◊〉〈◊〉 of God are not onely the foundeci∣ons, but also the stayes and 〈◊〉〈◊〉 of all godlinesse, 〈◊〉〈◊〉 and ••onestic.
• 〈◊〉〈◊〉 To obey 〈◊〉〈◊〉 com∣maundement
• Luke. 21.
• 2. To conti∣nue prayer the meane of supplye of all our wantes.
• 3. That vertu may be plan∣tid in vs which will take no roote in a riotous soyle.
• Impedimen∣ta virtutum.
• 4. To escape Hell fier.
• 5. Least wee should abuse gods creatu∣res, created to gods glory & the profit of the godly. Math. 14. Mar. 6. Luke. 9.
• ••. To main∣teine and co∣tinue the health, stren∣gth, vigor, and good states of 〈◊〉〈◊〉 bodies.
• 〈◊〉〈◊〉 Originall ••in or our na∣turall pronce nes and readi∣nesse to sinne and vice.
• Psalm. 51.
• The differéce 〈◊〉〈◊〉 the godly and vngodly.
• 2. Idlenesse, ••ndernes & ••••oyding of ••••nest labour
• 〈◊〉〈◊〉 Hearing se∣••ng, touching ••••uncinge, &. reading, bavv∣dy bookes or ••llades.
• 4. occasion & oportunitie.
• 5. The cheri¦shinge of vvanton thoughtes.
• 6. The sur∣••ng therof by forbidden ••ces.
• 〈◊〉〈◊〉 compa∣••y or wicked 〈◊〉〈◊〉.
• 8 Hope of impunitic & concealemét.
• Cicero. Honesta bo∣nis viris non occulta pe∣tuntur. The Heathen that knew neither God nor them selues aright. But (as S. Paul declareth Rom. 1.) be∣came vaine in their imagi∣nations, and whose foo∣lish hart was full of darkes∣nesse yet save this.
• 9. Omission of praier, and the other re∣medies for this inward disease.
• 1. Tim. 3.
• 5. 1. It resisteth Gods will & ••arieth with 〈◊〉〈◊〉 a manifest contempt of Gods com••∣••ndemēt.
• Thus sharply I wrote, to this end & pur∣pose, that I might (by Gods grace) so deepely imprint the feare of God and the ha∣tred of this filthie vice into my dere cosins minds: that no spōge of concupi∣scence norany ragges of wicked ex∣ample or levvd compa∣ny, might at any time vvipe cut or rub away the same, out of the new Ta∣bles of their tēder mindes and hartes, as I hope it ne∣uer did no••∣shall.
• 〈◊〉〈◊〉 Forewar∣•• halfe 〈◊〉〈◊〉.
• b This is not 〈◊〉〈◊〉 incon∣•• or repre∣••sion of any ••nous o•• godly Souldis 〈◊〉〈◊〉 whō this Author know 〈◊〉〈◊〉 to bee ••ight profita∣•• & very ne∣cessary mem∣bers, defences ••mentes of the cōmon wealth, and whō heere∣••enceth with all his 〈◊〉〈◊〉: but for 〈◊〉〈◊〉 admeni∣tion & amēd ment of such base conrages 〈◊〉〈◊〉 yeeld them sel••••es cap∣••iues to filthy 〈◊〉〈◊〉, contrarie to the nature and property of true for ti∣tude, and to the valiaunt ••age of: right Souldier, and of such as like beastes prefer beastly pleasure before the flying fame of 〈◊〉〈◊〉 worthie warriour, & for to awake the carelesse out of the deepe sleepe of securitie. Thus hath god in his iust iudgements & vnsearchable waies delt of late vvith some of our Neighbours, and that which lighteth on one, may fall on an other, if God in mercie auert it not which ought to avvake vs out of our drovvsie sleepe of carnall securitie, & to cause 〈◊〉〈◊〉 to loke about vs, & admonished to learne and studie by due obedience to retaine gods 〈◊〉〈◊〉, hovvsoeuer otherwise vvee fare in this worlde.
• 1. The fauour of god: the fountaine of prosperitie & felicitie.
• 2. The disple sure of god is the welspring of all wo and wretchednes, of all miserie and infelicity
• 2. It breaketh the league & couenant be∣twene God and vs.
• * All goddes people aspire to holinesse and perfectiō.
• The grea••e 〈…〉〈…〉 of 〈…〉〈…〉 from 〈…〉〈…〉 〈◊〉〈◊〉, that is 〈…〉〈…〉 the son, 〈◊〉〈◊〉 Cause, 〈◊〉〈◊〉 Time. ••he place.
• ••om the 〈◊〉〈◊〉.
• 〈◊〉〈◊〉 must 〈◊〉〈◊〉 vvise 〈◊〉〈◊〉 and 〈◊〉〈◊〉 care 〈◊〉〈◊〉 least 〈…〉〈…〉 & 〈◊〉〈◊〉 deaily 〈1 line〉〈1 line〉 ••y, 〈1 line〉〈1 line〉 ••ch as 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 golden cup of flatterie, pretended loue or ser∣uice.
• A foule minde in a fayre body, what it is
• Beare with my playnesse gentle reader: for vice, to youth should be set out in its blacke and ough colours to breede cō∣tempt and hatred therof within their tender brests, and least they should be de∣ceaued with shaddowes and subtil shewes, as 〈◊〉〈◊〉 fore is 〈…〉〈…〉 〈1 line〉〈1 line〉.
• 〈…〉〈…〉.
• 〈◊〉〈◊〉 ma••o•••• ••lup••as. ••sualitie or ••up••no••s∣••es is the di∣••s bayted ••oke, wher with he eat∣••th soul•••• 〈◊〉〈◊〉 fishers do 〈◊〉〈◊〉 with an ••ooke plea∣••tly bayted
• 〈◊〉〈◊〉
• 2. From the cause.
• 3. From the circumstance of time.
• Not on the working day
• 〈◊〉〈◊〉. Not on the Sabothe day and holy day.
• 〈◊〉〈◊〉. Not in the 〈◊〉〈◊〉.
• Not at night.
• Not after dinner or supper.
• Newyeares tide.
• Twelfetide.
• Candelmas.
• ••yde.
• Lente.
• Easter.
• Whitsontide.
• Sommer.
• Festum seacti 〈◊◊〉〈◊◊〉.
• Michaelmas.
• Alhalowen∣tide.
• Winter.
• Christmas.
• 4. The great nesse hereof dravven from the circum∣stace of place.
• 〈◊〉〈◊〉 helord 〈…〉〈…〉 〈◊〉〈◊〉, the ••rder of ••dly. S•• 〈◊〉〈◊〉 of ••lted, ••ched ••ough ••weth ••ough ••weth downe ••g and vp ••g, he vn∣••andeth out ••es, he ••t out 〈◊〉〈◊〉 and 〈◊◊〉〈◊◊〉 our bed ••ieth ou••. 〈◊〉〈◊〉 wayes: can go no th•••• 〈◊〉〈◊〉 ••tite 〈◊◊〉〈◊◊〉 can wee ••de his ••uce, or 〈◊〉〈◊〉 and ••pe eve∣〈◊〉〈◊〉 who 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 as plain ••n the 〈◊〉〈◊〉 well, 〈…〉〈…〉 to him ••he a 〈…〉〈…〉 13 9
• A grosse sim•• litude, but yet playnely de∣scribing de∣testable in∣gratitude.
• Deut. 22.
• 〈…〉〈…〉 ••om, & it is to 〈◊〉〈◊〉 our 〈◊〉〈◊〉 kinge∣〈◊〉〈◊〉 of god.
• 〈…〉〈…〉 〈◊〉〈◊〉, & 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 man 〈…〉〈…〉 〈◊〉〈◊〉 wo 〈…〉〈…〉.
• It breaketh the bande of publike ho∣nestie.
• By this beast∣ly vice wee sinne against our owne bodies, by vn halowyng & dishonour••g the same therby.
• How many wayes we do iniurie OF wronge to our owne bodies.
• If whoredom ••olute the ••udie•• of chri•• 〈…〉〈…〉 〈◊〉〈◊〉 of ••th∣wicke••.
• 〈◊〉〈◊〉 dye••th a•• 〈◊〉〈◊〉 and ••emaddeth the followers thereof.
• It bringeth vvith it a de∣fire to sinne, & offende stil vvithout cea••∣singe.
• Tvvo mischi∣ues or vvoc•• wherof one alwayes way teth on vn∣lavvful lust.
• 1. The one.
• ••. The other.
• It maketh a 〈◊〉〈◊〉 or wo∣••an light, vn 〈◊〉〈◊〉 and vn profitable.
• 〈◊〉〈◊〉 into great perils and d••ungers of body and 〈◊〉〈◊〉 foule.
• 8. It bringeth two to the diuel at once, vnlesse god in mercie dravv them backe.
• 9. It loseth our good name.
• 1. It dismem∣breth Christe & maketh vs of the bevvti∣ful children of God, the vglie elfs of Sathan, that is It dissolueth our commu∣••ion with christr, & ma ••eth v•• mem∣bers of the 〈◊〉〈◊〉 Syna∣••ge, ••he con∣gregation of the wicked & ••mned.
• Christe and his churche are one misti∣c••ll body and therfore they th•••• plucke any mem••re of the church, that is any christian fr•• christ (which is done by whored••, &c. plucke a sun∣•• Christ, or dismember him as much 〈◊〉〈◊〉 them 〈◊〉〈◊〉.
• The propha∣nation and vnhalowinge of the temple of the holy ghost, and making it a dongeon of d••ucls.
• 1. The dissol∣••ing of our Comm••nion with Christe: and the grow ing in com∣munion with the diuel, and all the damp∣••ed 2. The pro∣phanation of gods temple, and makinge i•• the diuels takes.
• 3 The pluc∣king of 〈◊〉〈◊〉 out of the rule & gouernemet, of christe our ••emer, that bought vs with his hart bl••d, to serue him in holi∣nesse & righ∣••••ousnes, be∣fore him all the dayes of out li••e••and the s••••ring of ••s vnder the rule and gui∣dyng of ••athā to 〈◊〉〈◊〉 him, in filthin••sse, & abomination: which is to sinne against the bloud of our redemption: * our spirituall ••••cruie••, who and what they be. 1. Flesh, what. 2. world, what it is.
• 3. Diuel, wh••••
• 4. It driueth away the spi∣rite of prayer so that wee cannot pray to any our profit.
• 1.10.3.8.
• 〈…〉〈…〉 & li∣〈…〉〈…〉 diabol•• 〈…〉〈…〉.
• Luke. 18.14.
• * Sy••••ima 〈1 line〉〈1 line〉 〈◊〉〈◊〉 Proph••a, 〈◊〉〈◊〉 Vide••s, Verevidens quia plas co••∣••cris, ••••ae aeta∣••••is vi••debat. ••••••oque me∣••••••o propheta 〈◊〉〈◊〉.
• Hypocrites who.
• Deut. 28.
• 〈◊〉〈◊〉 in the Father. Not in the So••.
• Not in Iesus.
• In Christe nothing at al
• 1 prophets.
• 2. pre••stes.
• 3. Kynges.
• 〈…〉〈…〉.
• 6. Remedies agayost this mischeif.
• 1. Worlde, what it is.
• 2. The Fle•• what it is.
• 〈◊〉〈◊〉 De••ul.
• Agdent ••er, espe∣••y, for the 〈◊〉〈◊〉 of sanc∣••••ation.
• 〈…〉〈…〉
• The precept or commaud∣ment of holy nes giuen by god himself, to all such as professe to be his people.
• Gen. 6.
• Gen. 19.
• Num. 25.
• 〈…〉〈…〉
• 〈…〉〈…〉.
• Sine cerere & baccho, friget venus.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 6. The esch••∣yng of god∣lesse compa∣nie. Basilius mag nus. Prauorum hominum conuersatio via quaedam est ad turpi∣tudinem b. To be con∣uersant vvith vvicked and vngodly per∣sons, is the pathevvay to shame and villanie.
• 〈…〉〈…〉.
• 〈…〉〈…〉
• 〈…〉〈…〉
• ••orrupters and poyso∣ners of youth are the seede of the olde venemous serpent that poisoned and corre••ted all mankinde.
• Ephes. 5.
• 〈…〉〈…〉.
• 〈…〉〈…〉
• 〈…〉〈…〉.
• Ex homill.
• Eccle. 11.
• Eccle. 5.
• Eccle. 5.
• 〈…〉〈…〉.
• The first frutes that God requires of the lewes was a type 〈◊〉〈◊〉 figure her••
• This vva•• signified in the olde Te∣stament, in that that go∣refused for his sacrifice any thinge that was blinde, lame, sicke, or blemished.
• 〈◊〉〈◊〉 A perperu 〈◊〉〈◊〉 minding of the last ••inges, and a ••dly specu∣••on, and ••templa∣••on of bevvti
• 〈◊〉〈◊〉: Iudge∣ment seate.
• Hovv vvee ought to thinke of bevvtie, vvh•• it dravveth v••∣from God, to va••irie and corruption.
• Hovv bevvtie is to be con∣sidered, vvhe it moueth vs to vice and levvdenesse.
• 〈…〉〈…〉 How vvee should me∣••••cate and ••ke of beauty, that it may dravv vs to God and 〈…〉〈…〉 vs to ••e & serue him the•••• al 〈…〉〈…〉 ••ures.
• 1. The true vse of bevv a tie.
• 2. The Abu•• of bovvtie.
• Vincere 〈…〉〈…〉.
• The cōplete armour of a christian souldier. 1. The girdia of trouthe.
• The brest∣〈…〉〈…〉.
• The 〈…〉〈…〉 & ••ation 〈…〉〈…〉 〈…〉〈…〉 Chost ••head.
• The shield 〈…〉〈…〉.
• The Hel∣〈…〉〈…〉 hope.
• •• The sword 〈◊〉〈◊〉 the spirit.
• 〈…〉〈…〉 in 〈…〉〈…〉 most 〈…〉〈…〉.
• Rom. 7.
• Psalm. 51. Gen. 8.
• Rom. 8.
• 〈…〉〈…〉.
• 〈◊〉〈◊〉 9.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 〈…〉〈…〉.
• 〈…〉〈…〉. 6.
• Gal. 5.
• 1. Cor. 6.