●OR ●F ●●●STITY.  
〈…〉 made and preached  
BY ●●HN FEATLY.  〈…〉 ●amentum nobilium, exaltatio 〈…〉 etc. Cypr. 
LONDON: Printed by G. P. for Nicholas Bourne, and are to be sold at his shop, at the South entrance of the Royal Exchange, 1632.   

TO THE RIGHT WORSHIPFUL, Sir THOMAS WARNER, Knight, Superintendent of the Lands of Saint Christopher and Metalina, in the Province of Carlisle in the West-Indiaes, my much honoured friend, etc.  
Worthy Sir:  
Goodness knows as well how to accept the service of humility, as to merit it. Your courtesies challenge my thanks; and your love my affection. I have here taught the World what I should (rather than what I can) perform. Thus I acknowledge the rules of gratitude; and my desire to observe them. Let it be your favour to entertain this expression; your glory to countenance it. Upon this hope, I have ventured upon a vulgar censure: and what was intended to be stifled in an hour, now prostitutes itself to an Age. If the subject please not the Readers, let them remember, 'tis Scripture: If not the Sermon; I confess 'tis mine. So all the faults may be favourably corrected, because freely acknowledged. I that am the Father of this weakness, profess myself the admirer of better: and shall strive to imitate when the severest censurer will set me a copy. To require a Masterpiece of learning and judgement from the least of the Apostles, is to forget discretion by expecting a miracle. Let the World rest satisfied that (for your sake) this atom is espied in the rays of our Sun; and emboldened by your importunities. To you therefore I address myself, desiring your acceptance both of this, and the Author,  
Your faithful Friend to serve you, JOHN FEATLY.   

THE HONOUR OF CHASTITY.  GENESIS 39.9. 
How can I do this great wickedness, and sin against God?  
HVmane policy is the life of the unsanctified; but religious is the life of the regenerate. The former plotting for the deceitful riches of this World; the latter rewarding with a Crown immortal. 'Tis no task then of impossibility to determine which of the two shall best deserve our approbation. For the one (just like a Parenthesis) giveth light only to the sentence of the other. The same support's with a bladder only, exposed to the hazard of the smallest flaw; the other is an Ark which carrieth us safely to the cape of felicity. Dignori detur: Let the honour, then, be given (not to Pan, but) to Apollo; not to humane devices, but to religion; and let each indifferent Judge censure that gross eared Midas, whose impiety, or ignorance devotes him to error. joseph (in my Text) shall be the just deligate, and arbitrate the matter (contrary to custom) without any sinister corruption. Had not he been as pious to his God, as just to his Master, he might (peradventure) have stolen a fall through impiety, to deprive him at once, both of chastity, and honour. But 'twas the plot of his religion to preserve him honest, that he might remain fortunate. He that was, at first, rejected by his brethren, was received by the Ismaelites; and 'twas the chance of chance to make him happy, when he expected misery. His bondage (instead of servility) became a freedom: His slavery was soon converted into liberty: And (as if the Sea of his afflictions deemed him too good to be drowned in infelicity) even that helped him to float in the height of applause. None so great as joseph, now, in the love of the vulgar; in the talk of the greater; or in the heart of his Master. Durst we to attribute this change unto Fortune, we might (with the Poet) justly Deify her. But the great jehovah disdain's such a nothing should prove injurious to his Majesty; and hate's as much the Epicure's deity, as this sacrifice. joseph was not more highly promoted, than religiously disposed; and renders, therefore, his best thankes to the God of honour. Yet, behold a strange alteration. That which before exalted him, is now as ready to cry him down. His Mistress love's him; So doth he her: Nay she lust's after him; but so will not he her. His conscience swears him to obedience to the King of Kings, teaching him observance to his Mistress, but only in things lawful. Yet cannot he be bolder in refusing, than she in wooing. The redoubt which he had to repair to for an excuse, was the infidelity to his Master, which would have ensued upon it. And (lest he should be taken off from that) be retreats to another of far greater strength, in the words of my Text; Quomodo facerem malum hoc maximum, & peccarem in Deum.  
The words are an interrogative objurgation to avoid a more impious temptation: and contain, 

1. The Author refusing, I joseph.  
2. The action refused, aggravated, 

1. By the name, Wickedness.  
2. By the extension, Great.    
3. The reason of the refusal. 

1. In respect of the offence, Sin.  
2. In respect of the object, or party offended, God.      
Of these in their order; and first of  
The Author refusing, I joseph.  
When God distils his grace into the heart, 'tis sin's antidote, and works effectually. Divine virtues elevate the soul; and disdain, as much, a willing consent to, as the act of sin. The purity of the Operator contemns a corrival in the heart, solely possessing that chair of estate: But (if once the malice of temptation purchaseth entertainment) the former peace was not more delightful, than the succeeding war prove's terrible. The Almighty becomes a suitor, who (not intending to work by his power) wooe's by entreaty: and (as if that Virgin, that chaste soul of man were not worth acceptance, if won without opposition) the devil likewise aime's at the purchase of it to. Happy is that person, whose reason (despising the false allurements) yields a consent to the God of Gods. Thus was joseph won by the deity: and his heart was found as constant, as the opposer turbulent. Had his education nuzzled him up in error; or his parents instructed him in Idolatry: Had his brethren played with wickedness; or his companions dallied with disobedience, than the mist of ignorance might (peradventure) have bred a Cacatact, or drawn a Curtain over the eyes of his understanding. But such excuses must needs be silent, because his education was virtuous, his life religious. Quo semel est imbuta recens, etc. Teach a child the trade of his youth (says Solomon) and he will not forget it when he is old. joseph had learned the principles of Religion of his parents; and, therefore, must not (nay, cannot) forget them among the Egyptians. That Court (which in some kind, was the school of villainy) could never prove guilty of so bad a proficient in such ill and uncivil ways. But, What dost thou here Eliah? What hath joseph to do, that he dances attendance at the Court? Exeat aula qui vult esse pius. Me thinks that a Cottage in the Country, or a lodge in the Wilderness of rustics should have better suited with his religious life. He knows that company may allure a man by subtlety, to what they cannot entice him by entreaty: And where did the Devil employ his servants more than among King Pharoahs' household; where wickedness was (with some) become their religion, & iniquity their common devotion? But (alas) he was a servant, and must obey: Yet, where the misery of bondage shall command him to impiety, the uprightness of his conscience may repeal the act. It was the Divine providence which raised his decayed estate, and now ravished his Master with the love of his slave. He that before was sold by his brethren, is now redeemed from bondage by the hand of his Father. For (behold) God suffers him not to live in obscurity; but give's him success in his endeavours to usher him to promotion: So that now his Captain begins to take especial notice of him; and reward's his fidelity with the command of his house. Where before his honour goeth humility; for he is humbled to his God, before he dares venture upon command. 'Twas his obedience to God which advanced him; and 'tis the service of that God, which his thoughts entertain.  
Thus shall it be done to the man whom God will honour. The envy of fraternity shall be the means of promotion, where loyalty to the Divinity petition's for it. Though the hatred of a brother (upon unjust terms) may seem to entreat, yet it can never persuade the Almighty to curse, when the malice of the one takes a daring from the devout Religion of the other. Though the strictness of unfeigned zeal, receive's the daily alms of Ioseph's brethren, even in these wretched times; I mean, nothing but opprobrious calumnies; yet the God of that Zeal will burn up those reproaches with fire unquenchable. He that fight's under the Colours of pure Religion and sanctity, shall be shot-free when he is levelled at by any real injury: Enemies may spit the fire of wrath against him; yet it shall prove as an ignis fatuus, to lead themselves to destruction.  
To Ioseph's brethren (then) in this Age, I wish as much religion as their neglected brother can teach them: and let the bond of Nature rectify their minds, when the presumption of anger would swell into revenge.  
And to joseph himself I wish as much constancy in obedience, as honour in observance; that his divine graces may promote him to happiness; and his resolute perseverance in his duty to his GOD, may teach him both to know, and shun every small and trifling mistake in the eyes of the world, because Religion will write it, Wickedness; which is the subject of  
The second general, the action refused, aggravated, First, by the name, Wickedness.  
The excellency of a curious Picture is the misty shadowing of it: Our Saviour's Espouse (in the Canticles) is fair, though black: And the night is best shaped to its property, when 'tis muffled with its wont darkness. But (alas) miserable man in this only becomes wretched, being shadowed with corruptions; black with sin; and dark with wickedness.  
Disobedience is the nature of an unregenerate person, which foiles that grace that seek's to wound it; and the devil proves destructive to the man, upon whose ground they fight. Had God been pleased as well to forbid the nature of Adam, as his person sinning, the strength of his authority would have challenged the weakness of the others resistance; and (without contradiction) have overcome by power, where it would not by entreaty. But (behold,) lest we should grow too happy by obedience, our forefather (through unadvisedness) hurried us unto misery by an ignorant knowledge. Yea, and (lest mischief should want a mistress to work by) Eve was the Serpent's hand to offer up to Adam the petition for disobedience. The Devil (as needing the wit of a woman to plot our ruin) became humble, to work upon her pride; whereby the temptation drew on our destruction. Feminae cum viris habitantes germinant spinas; & arcana mentium acuto mucrone percutiunt; saith Saint Ambrose: The female sex grows strong, only in allurements; and takes off the edge of man's goodness, by a sharper edge of temptation. Yet (lest the observation should prove too general, that the weaker sex are continually guilty of the victory) joseph step's in here to triumph over the intended conqueror. His Mistress, wanting the power of command, dissolves herself into sick entreaties. But the sweetness of her lovely compliments, discover's the ugliness of her foul intents. The grace of his Protector burns in his heart, and light's him to the knowledge of her intended mischief. He that (before) seemed to be the object of her love, is (now) possessed with the hatred of her lust; and in stead of consenting, construes it Wickedness.  
When I read the variety of ways the Devil hath projected to seduce us to this Wickedness, I lose myself in the Labyrinth; and (struck dumb with admiration) strange at the wretchedness of humane frailty. Let me crave your audience and wonder at once, when I name the many filthy ways of purging this Wickedness, by unclean physic. Eight several Monsters present themselves unto you, under these titles:  
VIZ. 

1. Fornicatio.  
2. Adulterium.  
3. Stuprum.  
4. Incestus.  
5. Raptus.  
6. Mollities.  
7. Sodomia.  
8. Bestialitas.    
1. 
Fornicatio.  The first of these receive's denomination from persons not matrimonially engaged to a civil conversation.  
2. The second is,— Sed nescire melius. I would describe these deformed Fiends in our Mother tongue: But I hold it fit to draw Timanthes veil over such a bed of snakes, lest I should teach by reproving. My desire is, that each of these enormities might prove like the Herb Anonymos in Pliny, 
Plin. nat. hist.  Quae non inveniendo nomen invenit; which got a name by retaining the nature thereof in obscurity; rather than the name of the vice should teach the crime.  
Happy was joseph, (then) who (knowing the malice of his corruption to project a farther mischief, if once he had consented) neglects the opportunity of yielding to Adultery, (the second kind) and terms that Wickedness, which his Mistress would have judged happiness.  
I doubt not (beloved) but that Ioseph's example (in my Text) shall work powerfully in you against your provocations to uncleanness; and, where destruction shall crave entertainment (being painted over with a seeming pleasure) the GOD of joseph shall tell you 'tis wickedness.  
Who knows not the weakness, and wilfulness of them which Saint Paul terms silly, and laden with diverse iniquities? Who skils not the cunning of those delicate impostors, in their wretched devices? As their arms embrace the necks of their enchanted captives: so doth vengeance their souls. They are sad Ditties which their melodious voices warble out; though the notes be harmonious: and that destruction which they bear about them, is as full of deceit as allurement.  
I fear (beloved) I shall not need to go farther than to your own guilty consciences, for examples of men seduced to this impiety. Yet (rather than I will condemn before I can accuse; or accuse you without a credible information) I will search the Scriptures; where (I am sure) I shall find Reuben entangled with Bilhah, his Father's Concubine: Gen. 35.22. David with Bathsheba: 2 Sam. 11. Herod with his brother Philip's wife: Mat. 14. And the Corinthians, as Saint Paul had been informed, in his first Epistle to them, 5. Chap. 1. verse.  
Nec Sampsone fortior es, (as saith Saint Ambrose) nec Davide sanctior; nec Salomone sapientior: Samson excelled thee in strength; David, in holiness; and Solomon, in wisdom: yet they suffered by these enticing vanities. Let it be your pious industry to be taught both by examples and precepts, that ye may be crowned with the glory of celestial bliss.  
Yet let not him expect the Diadem, which justifie's himself, being preserved from the act of this wickedness only by compulsion: For, (as Saint Hierom gravely adviseth us) Infida custos castitatis est necessitas; & ille verè pudicus dicendus est, cui licuit peccare, sed noluit: Necessity is a faithless preserver of Integrity; and he only is truly termed chaste, who may fall, and will not. Thus doth joseph stand excused: for he leave's (in a manner) the possibility of sinning, by a religious resistance.  
To every joseph here (then) let me prefer the example of him in my Text: If superiors entice you, refuse them; if inferiors, disdain them; if equals, shun them. Let not the complexion of the vice steal credit to the Lie; but correct the fury of it by a pious reneaguing.  
And, to Ioseph's Mistress, here, I must, in all humility, tender this advice to her petulant disposition: Let her neither ensnare the righteous by her painted hypocrisy; nor her jezabels' face entrap the ignorant: Let not her Siren songs steal to the ears of any, on whom she desires to surfeit with incontinency: But let her prayers rather crush those desires, and her devotion repel them. Religion is the best remedy against such swelling tumours of impiety; and the very remembrance that it is wickedness, nay, great wickedness, may control the vice; if every one in particular determine with joseph in my Text, How can I do this great wickedness, etc. Which is  
The second part of my second General, The action refused, aggravated, Secondly, By the extension, Great.  
Consuetudo peccandi tollit sensum peccati: 
Senec.  (saith the divine Philosopher:) He that sell's himself to the custom of disloyalty to his Creator, becomes ignorant of his offence; and, instead of correction, prove's unskilful in the knowledge of his sin. The gluttonous satiety of our swelling Gulists, argue's their necessity of offending by forgetfulness: and their own abundance barr's them from the just weighing of the poverty of the distressed. The common drunkard cannot be taken with a due  for that superfluity which he corrupts, from whence many thirsty souls might suck a reasonable supply for necessity. How then can we determine of any Religion to be found in him, who (inclined to this great wickedness mentioned in my Text) borrows his provocations from newfound compositions?  
We are all beleaguered by our homebred enemies: but especially by Saint Paul's three squadrons; The lust of the flesh; The lust of the eye; and The pride of life. He that loseth but the least ground, upon necessity, to either of these, suffers in the retreat; and (unless he gathereth strength by the power of grace) can never recover what he hath lost. Inter omnia certamina Christianorum, sola dura sunt praelia castitatis; ubi quotidiana est pugna, & rara victoria, 
Aug. l. de hom. c 2.  etc. as Saint Augustine speaketh to the same purpose.  
Ye may be pleased to observe both the entry and progress of this sin. 'Twas begun in Paradise inclusively, though not actually, by the fall of Adam. 'Tis haereditary to all of Us the offspring of him: For, Libido quâdam lege naturae in scelus erumpit; as Hieron. hath it. 
Hier. in Ep. ad Fieriam.  And (without repentance) it must be punished in Hell. The first enticing is grounded either upon necessity; or pleasure; or sometimes upon both: At which present (if GOD be not pleased to guide the heart) the sin is purchased, though not yet acted. Then is the Devil, for the most part, rhetorical; and persuades by insinuating arguments for his own advantage. Trifles seldom break friendship between the enticer and the alured; and what in itself is impious, he persuades to be a very sleight (or rather no) sin. Thus, if the heart consent, the Devil's proselyte is won: And (lest he should know what destruction he plunge's himself into) he's kept in ignorance by that God of this World, who blinde's the eyes of his understanding, lest the light of the glorious Gospel of CHRIST, which is the Image of GOD, should shine unto him: 2 Cor. 4.4.  
But, o that ineffable, and most dreadful sequel which ensue's upon the first consent! That which joseph here accompt's a great wickedness, the forlorn creature either not knows, or not value's. While he was tottering, he halted (as it were) between two opinions; for the grace of his Protector withstood the opposer: But so soon as the weak understanding had surrendered to the will, the sin was entertained; yet that 'twas a sin, or a great wickedness, was kept concealed. Facilis discensus averni, etc. 'Tis then an easy matter to hasten to the pit of destruction, when the Devil drives a man by his hourly provocation.  
But, alas miserable wretch! shall the fire of thy lust burn within thee, and not the fire of hell burn for thee? Shalt thou cast thyself into that deep ditch, (as Solomon calleth an adultress: Prov. 23.27.) for thy pleasure; and not expect a deeper ditch of destruction for thy pain? Shall the flashes of this great wickedness dazzle thine eyes; and not the flashes of hell terrify thy conscience? Earthly pleasures (me thinks) in reason cannot, or (at least) should not delight us; because they are of no continuance. Before they come, we consume ourselves with a longing desire, and expectation of them. When they are present, if they continue long, they cloy us: if they fly suddenly, they torment us. And, when they are passed, we may hang down our heads with the consideration of Saint Paul's Quaere, What profit had ye then in those things whereof ye are now ashamed? for the end of them is death.  
Diseases (ye know) are the common rewards of the flesh in this life: and, for the understanding, there shall not want the terrors, and gnawing of a guilty conscience. Oh the hideous skreeches which the heart vent's in unmeasured sobs! Oh the dismal affirights which the darkness of the night presents to the fancy of an impious adulterer! Oh that ill-boding noise, and fearful croaking which this creature here's, yet knows not how, or where, or whence! His conscience is sick of the worms: His understanding stifled in clouds of mist: His will rushe's him headlong to the whirlpool of destruction: and (lest his body should be forgotten behind) that crawle's upon the very diseases which it hath gotten, and so stalke's to confusion.  
Err not, then, my beloved brethren, (as St. james saith) neither fall into the talons of your untutored lusts. Subject not yourselves to the slavery of temptation; but determine, with the Father, that Levissima cogitatio peccandi fit peccatum; The smallest and finest-spun thought of sinning is an offence. What, then, joseph (in my Text) hath termed great, call not thou small. What he hath determined to be styled wickedness, do not thou boast of with impudence; but correct thy libidinous motions with the words of my Text. Levia sunt, sed multa sunt, saith S. Augustine: These sins (peradventure) may seem small to thee, yet they are many; and will oppress thee as much by their number, as others by their weight.  
That this offence then (which belongeth chief to our purpose) is not wickedness, who dares affirm? Or that 'tis great, who can deny? Thomas Aquinas is so sensible of the greatness of it, that he proposeth a question, touching a branch thereof, seeming very trivial in appearance; yet of greater consequence than a common judgement will censure it: An in amplexibus, & osculis consistat peccatum mortale? 
Tho. Aqu. in 2. secundae q. 154. art. 4.  Whether a mortal sin may not couch itself under our common greetings? And he resolve's the question thus; Secundum suam rationem non nominant peccatum mortale: Si autem fiant propter delectationem luxuriae, dicuntur libidinosa, & sunt peccata mortalia. Those kind of compliments (of themselves) suffer not the name of sins: But if their aim be luxurious, their end is pernicious. If then our very salutations, and common greetings (standing, only, in impure vessels) may gather dregs, and so be turned into corruption: What are those more impious acts which, swelling in our hearts, break forth into wickedness? Might not joseph, upon grounds sufficiently warranted, aggravate the offence by the extension of it, and conclude it a great wickedness?  
Great indeed, in the first place on his own part if you consider him:  
First, merely as a man; should he have thus trespassed with any of the least, the worst, the poorest of women.  
Secondly, as a man in honour, in the same house. Justly might his fidelity have been stained with infamy, had his Captain's courtesy been rewarded with such an injury.  
And thirdly, as a child of Grace; whose fall (had he yielded) might have proved more destructive to his soul, than his former honour could gain him affection. But indeed, (as if his integrity grew too wise to forget the danger of such an error) he could not easily fall, lest his example should teach his inferiors to be guilty of the like: or the noise of the fact command the people to scorn him. For, whom we suspect guilty of so great an offence, we rather crush with our blushes, than maintain by our industry.  
Great, again, on her part too. If his Master's wife should have prostituted herself to her servant, her vassal; the censure of her crime would freely have passed; and each common inferior would have become her Judge.  
Secondly, If to one whom she loved, the sin had been the greater. For, who knows not that God, in his Justice, hath punished the fact here on earth, at least, with a mutual hatred between the delinquents; so that (like to that of Tamar and Amnon) the future hatred wherewith she would have hated him, might have been greater than the love wherewith she had loved him.  
Thirdly, great in respect of her greatness also, by the Poet's censure; 
Omne animi vitium tanto conspectius in se  
Crimen habet, etc.—  Enormities are built up higher, and grow more eminent, when their foundation is the error of an eminent person. And Isiodore renders the reason of it: Crescit enim delicti cumulus; & quod minoribus ignoscitur, majoribus imputatur: For the fault (says he) increaseth: and the lofty Cedars are viewed by all, when they are shaken; whilst the neglected shrubs are not regarded.  
Great, again, not in respect of joseph the Favourite of his Master, only: or his Mistress the wife of his Master: but also, in respect of the offence, chief considered in itself, that it is a sin: Which is  
The first part of my third General, The reason of the refusal; First, in respect of the offence, Sin: How can I do this great wickedness, and sin, etc.  
This part of my Text commands me to extract something out of nothing. For my discourse must be of a privation; and that which only hath gotten a name, must teach us our proper nature. I am fallen here, upon sin; yet without offence (I hope): and shall entreat thereof without trespassing on your patience. My Text give's me not authority to be tedious in the generality, lest I should neglect this which it doth chief particularise. Curious Schoole-distinctions I could, but will not trouble you with; lest the time deny me your attention, and the niceness your acceptance. Let it suffice that I walk in the vulgar tract, and divide sin only into original and actual. The former includes both a falling from God in the loins of Adam; and the evil which followed it: which is, as well the defect of original good in the soul, and body; as the succession of evil instead of that original good, in both.  
The second, which is Actual, is either internal, or external: spiritual, or carnal: of omission, or commission: infirmity, or presumption, etc. as your daily Sermons instruct you.  
To our purpose, then, I must confine myself to the intention of my Theme. Where I find, that if joseph had sinned according to his temptation, it might have been a great actual sin, committed (perhaps) with presumption; and severely to be punished by the rod of Heaven. It was (therefore) the mercy of our jealous God, to vouchsafe him assistance in his greatest temptations. Thus, a man being in honour, was of understanding, that he might not be compared to the beasts that perish.  
Had he himself been the tempter, and she denied, his sin had been entertained by the first extravagancy of his words: Eph. 5.4.  
Had he wooed, and she consented; the mischief had doubled itself by the act.  
Had he secretly desired her, and not discovered the fire; yet Athanasius would censure him in his Qui formam concupiscit, quamvis sine fascinore, peccatum sine teste commisit. He that desire's the beauty, yet not foully enjoying it; hath committed a sin, though without a witness. Or (if you please) the Scripture shall better English it in that Whosoever looketh upon a woman to lust after her, hath committed adultery with her in his heart.  
Here (peradventure) I have only, as yet, awakened the conscience of Ioseph's Mistress; whilst the rest applaud themselves in their seeming integrity. But (alas beloved) I must summon you all to the Court of Conscience; and (it may be) find them guilty, which are most confident in their justification. For I must distinguish of a twofold adultery, both Carnal and Spiritual. The former ye have heard me hitherto treat of. The latter is twofold:  
First, Metaphorical; which is any sin, of what nature and condition soever: because our souls are espoused to Christ; which the Scripture termeth spiritual whoredom.  
The second consisteth in the abuse of any holy thing; which is adultery, by way of sacrilege, as Thomas Aquinas will have it.  
Not to enter into a strict examination of your hearts, or common application, which your guiltiness (I suppose) hath already prevented me of; Let me keep to the purpose of this word as it is in my Text.  
Ye have hitherto seen the diversity of sin; and the monstrous birth of this we treat of. Let Isiodor now have leave to present you with the ladder, by which this impious vice climbs up to heaven to call for vengeance. Cogitatio prava (saith he) delectationem parit; delectatio consensionem; consensio actionem; actio consuetudinem; consuetudo necessitatem; & necessitas mortem. Evil thoughts beget delight; delight a consent; consent the act; the act custom; custom necessity; and necessity death. Saint james makes but three rounds to this Ladder: Lust, when it conceiveth, bringeth forth sin; and sin, when it is finished bringeth forth death. But he that hath a desire to walk more leisurely to his destruction, and (in spite of the Spirit of grace) will follow his own unbridled lusts, may travel in those eight by-paths of iniquity mentioned formerly; and so build up the mighty Babel of his own confusion.  
But siste paulum viator, as Minutius Felix speaketh in another kind. Stay thou that walkest in those uncouth paths, while I question thee with S. Bernard, Quare peccas, etc. Why dost thou sin thus, O thou unjust creature? Why dost thou offend, O thou miserable wretch? The all-seeing providence espie's out all thy ways; and the darkest Cells, and foulest caverns of thy sooty heart lie open, and manifest to his piercing eyes. Plead not the unchaste allurements of lascivious women which tempt thee, for an excuse: For our age returns itself guilty of such hellish inventions; such Philtra, and Diasatyrions'; such powders, and potions to cherish this abortive brat of uncleanness, that they seem even to justify the several allurements of the weaker sex by more horrid, and devilish enchantments. Pascitur libido conviviis, (says Saint Ambrose) nutritur deliciis; vino accenditur, & ebrietate inflammatur. This is not to learn of S. Paul, to beat down our bodies, and keep them in subjection: Nor of joseph in my Text; to contend with the temptation, because to consent, is to sin.  
Again; he that seeke's to excuse himself by the superfluous humours of a pampered body, should rather (with Lazarus) live by the crumbs, than far so deliciously with gluttonous Dives.  
Plutarch report's of Antiochus King of Asia, that when he was invited to perform a visit to the fair Panthea by the various reports of her admired beauty, refused to go; replying, Si modo illam convenero quum per otium vacat, fortasse illa mihi persuasura est, ut, neglectis regni negotiis, illam conveniam quum etiam non vacat. If (says he) I should repair unto her now my leisure serve's me, perhaps she will so take me by her alluring form, that when I should follow the affairs of my Kingdom, I should spend my time with her when I have no leisure.  
I read that Dionysius disinherited his son, which was heir to his Kingdom, for defiling himself with another man's wife.  
The Egyptians punished the adulterer with a thousand stripes, and the adulteress with the loss of her nose. A punishment continued since to diverse (not by Egyptian edict, to the women only; but by the Indian disease) even many times, to both the delinquents.  
If these examples, which are fetched from profane Authors, want the power and efficacy of persuading you to shun this sin in my Text: let then the Word of God (which is sharper than any two-edged Sword) divide between the joints, and the marrow of him that runs on still in this wickedness.  
Who so committeth adultery with a woman, (saith Solomon) lacketh understanding: he that doth it, destroyeth his own soul, Proverbs 6.32.  
By the levitical Law, 
Levit. 20.10.  the adulterer and adulteress were both put to death.  
Zimri and Cozbi were both thrust through by Phinehas, even in the tent, Num. 25.8.  
Yea, and twenty and five thousand of the Benjamites were slain in battle by the Israelites, judg. 20.46.  
What shall I say then? Think ye (my beloved) that either Zimri and Cozbi; or those twenty and five thousand of the Benjamites were greater adulterers than any of our age? I tell ye nay; but except ye repent, ye shall all likewise perish. The Canon of the Law runne's Paritas dilicti paritatem poenae requirit. Those must equally share in their punishments, which have been equally guilty of an offence. If those, before mentioned, suffered for their lusts in so high a degree; 'twere but justice in God to punish us in the like nature as (or rather worse than) them.  
Go then thou guilty conscience; sin no more, lest a worse punishment than these happen unto thee. As thou hast yielded the members servants unto uncleanness, and to iniquity unto iniquity: even so now yield thy members servants to righteousness unto holiness, and thy end shall be everlasting peace. Learn of good joseph here, to shun this spiritual Adder which stings thy soul, and then hisse's at thee for thy folly. Let God be the object of all our desires; the moderator of our thoughts; and the controller of our actions; so, whatsoever rebellious thought steale's into our fancies, he will correct it, by discovering it unto us to be sin against his sacred Majesty. In sole etiam levissimi pulvusculi cernuntur, saith S. Chrysostome. When the Sun shine's into a Chamber through any crevice, the smallest atoms are discerned by it: So when the grace of the Sun of glory shine's into our hearts we shall easily discover the smallest allurements to this impurity; and suddenly then may we seek for help, when we find it to be a sin against God; which is  
The last part of my last general; The reason of Ioseph's refusal in respect, Secondly, of the object, or party offended, God. How can I do, & c?  
To question a Deity is to wound it: nay, to suspect it, only, is to deny it. The hearts of men are the Book of God: wherein his Majesty is written (for the most part) in so small a character, that it dazels the eyes of their understandings which attempt to pry into it. He that sits in the high, and holy places hath commanded all to the knowledge, and service of himself. Ignorance, therefore, of his sacred Majesty (although it may seem to plead an excuse in some, yet it) can be at the most but a tanto, not a toto, as the Schoolmen speak. For he hath not left himself without witness, in that he doth good, and giveth us rain from heaven, and fruitful seasons; filling our hearts with food and gladness, Acts. 14.17. Whatsoever, therefore, is endued with a reasonable soul, cannot choose but determine of a supernatural power. Caelum ipsum vide quam latè tenditur, quam rapidè volvitur, etc. as Minucius Felix hath it: and the Psalmist shall be the interpreter: The heavens declare the glory of God; and the Firmament showeth his handiwork.  
I will not labour your ears with the many and vulgar arguments to prove a God, as if I were to catechise a congregation of Infidels. Let me only present you with one of the same Author, which (I hope) shall command your attention, and approbation. Let us consider ourselves as we are men; and view the variety of faces (which we daily behold) with a reasonable eye; and observe how we are lost in the admiration of so much dissimilitude in our likenesses. 
Min. Felix.  Similes universi videmur; & inter se singuli dissimiles invenimur: We seem all (among ourselves) like one the other; and yet are we found (in some thing or other) each unlike the other. Which demonstrate's unto us the wonderful work of a superior Power to be magnified in this variety.  
The Heathens, in ancient times, were confirmed in the Quod sit, in the positive determination of a divine Commander: although they erred in the Quid sit, as well as the Quis sit; what he he was, as who he was. And I can justify, by mine own experience, that the Savages in the Western Indias (at this present) have a general tradition received from their Ancestors, which teaches them as far in Divinity, as some of the former Heathen had learned; even that there is a great Controller above, who doth never injure them: yet they sacrifice to the Devil, because they feel his frequent correction.  
I tax not our times for a worse (than savage) ignorance: although (with sorrow I speak it) I fear here are some, even among us, Qui non tam Dei nomen, quam ipsum Deum ignorant: which are not ignorant of the name, but the attributes of God. Let it not then be accounted a digression, if I give the same Minucius leave to instruct such ignorant Christians in the properties of their unknown GOD. Vniversa quaecunque sunt (saith he) verbo jubet, ratione dispensat, virtute consummate, etc. 'Tis he which commandeth all things which are, by his Word; order them by his reason; and perfects them by his virtue. Hic nec videri potest; visu clarior est: nec comprehendi; tactu purior est: nec aestimari; sensibus major est; Infinitus, immensus; & soli sibi tantus, quantus est, notus. He is such a GOD as cannot be seen, (to convict the worshippers of beasts, and the like) because he is clearer than our sight: Nor can he be comprehended, (to confute our Laban's with their stolen gods) because he is too pure to be touched: Nor can he be sufficiently valued, (to convince our Libertines, which serve him after their common, trivial, and irreligious manner) because he is greater than our senses can determine him to be. He is infinite, immense: yea, what he truly is, is only truly known to himself. Sic eum dignè aestimamus, dum inaestimabilem dicimus: So that we esteem him most, when we conclude him inestimable.  
But, this way to discourse of GOD, is not directly commanded by my Text. We are here to look upon him with the eyes of our minds more directly, either as a sin-revenging GOD; and so learn to avoid uncleanness, because 'tis a sin against GOD, who will wound the heads of his enemies, and the hairy scalp of such a one as goeth on still in his wickedness: Or else, as an indulgent Father: and so learn to shun all appearance of this evil, because it is a sin against GOD, who is so loving to us; and requires no requital at all, but our reciprocal love (in our obedience) to him.  
Should not joseph, then, have been justly questioned, if (in this conflict) his Mistress' temptation had over swayed his religion, to tax him with ignorance, or forgetfulness of the Lord his Maker? If neither a filial, nor a servile fear of this GOD, could have reigned his unbridled appetite? To the prevention whereof (ye see) 'tis the only spell which he charmes the fiery devil, in his Mistress, with, How can I do this great wickedness, and sin AGAINST GOD?  
Let not us then (beloved) who know the GOD of joseph by his attributes; yea, and are trained up in the ways of his service, subject ourselves to the bondage of our corruptions. Let not the affectation of, nor the smallest consent to, the least sin, rob us of our service to the greatest GOD; but let us reason with our temptations in the words of my Text.  
Paula the Matron is commended by S. Hierom, that, Ita levia deflevit peccata, ut grandissimorum crederes ream: She did so bewail her smallest sins, that she seemed (by her zealous repentance) to be guilty of the greatest.  
Servants we are to GOD: Let us therefore (as Saint Paul commandeth) be obedient to our Master in all things. Sons we are of GOD: let us tender, therefore, our duties to him, as he himself require's, and enable's us to perform it; lest he question us in his own words; If I be a Father, where is mine honour? If I be a Master, where is my fear? saith the Lord.  
Rege, ergo, tuos adfectus; dirige actus; corrige gressus: (as saith Bonaventure:) Subdue, then, thine affections; direct thy actions; and correct thy steps, that thou mayst not tread out of this path which joseph hath led thee in; checking thine opposer upon all assaults, with, How can I do this great wickedness, and sin against GOD?  
Hitherto have I endeavoured to handle each particular part of my Text, severally. Your attention hath now given me assurance of your acceptance: and (to gratify you) I must crave your patience a second time. I am engaged to look back upon my Text, once more, before I can leave it: and in the first part, [which is, The Author, joseph] I must beseech you to consider, His place of honour, from a low estate: His place of justice, guided by discretion: And his place of providence, to store for a future necessity. Here is true honour, begot by wisdom; borne by observance; and maintained by honesty.  
Again; Here's the some of envy from his brethren, wiped clean off by the love of his GOD.  
Moreover; Here's poverty, and bondage, (without repining) climbed up into riches and freedom (yet without pride, or ambition.)  
Besides; Here's patience in adversity; and faithfulness in servility. Here is humility in honour; and piety in plenty.  
If his example win us not in any of these; we'll proceed to the second part, [The action refused.] Here (I am certain) none can want admonition.  
None of the eight sorts of uncleanness writ our joseph guilty. He denies, though his Mistress intreat's. Here's GOD, and the Devil contending for a soul. The woman (who first tempted man) exercise's her authority again, in Potipher's wife: but GOD (who is greater) commands by his supremacy. Here's the wickedness of a woman, and the goodness of a man, positively: And again, here's the goodness of a woman, (as some will have it) and the wickedness of a man, inclusively. Here Virtue and vice are at contention. Here's the sulfureous fire of Hell burning in lust; and the power of Heaven quenching the flame. Here's a conflict between Chastity, and Adultery; but Religion becomes the Judge. Here's a controversy in Law, but Piety is the Umpire. And (lastly) here's fire and water meeting together in a strong contention: but the Spirit of God breathes upon the water.  
See here how opposition adde's glory to the triumpher. Had not joseph been tempted, he had not been proved: But (being tempted) had he consented, he had not been accepted. How knew he, but that it might be policy in his Mistress, to allure him to wickedness not intended to be acted, that she might depose him from honour, whom perhaps she hated?  
To prevent an injury (therefore) in his repute, he disdained the power of his Mistress' temptation. 'Twas enough that he knew her a woman, and therein her infirmities: although he remembered she was his Mistress, and therefore instructs her.  
A virtuous Woman is like the jewel in the field, mentioned in the Gospel: Or as the Sun in the Heavens, dazzling the eyes of the weak spectators: and giving lustre to the rest of her sex, the smallest Stars. Yea, a Woman in honour (invested with the Ermines of Religion) is all white, and goodness of herself: though not without some black spots of malice and corruption. But (on the other side) a Woman in honour, supported by power, leaning upon command, and yet bending double with vice; is witty in her revenge; dangerous in her malice; contemning the virtuous; and (in a furious rapture) plotting for mischief on those who sell not their very souls to content her humour. Do but observe the wife of Potipher, and ye may find it her truest character.  
But (on the other party) Religion is predominant, though contemned: for great wickedness, ready to be performed by great persons, (if it had not been controlled by piety) would have broke out into destruction. Had she only loved him, it had been her courtesy. Had she loved his Religion only, it had been her goodness. Had she loved only his integrity, it had been her discretion. Had she loved only his humility, it had been her honour. But in her love (which was but the counterfeit of her lust) she discovered her wilful impurity. Origo quidem amoris honesta est; sed magnitudo deformis; saith Hierom. The sparks of love are honest; but the flames are dangerous. If any here have been scorched with them, let the tears of contrition quench the fire; & the GOD of that contrition accept the repentance.  
Hitherto I have only touched upon that Adultery which is carnal, mentioned formerly. I must now look back upon that which is spiritual also. S. Cyprian speaking of some Virgins that were Votaries, says they were adulterae priusquam nuptae; adulteresses before they were wedded to that austere life, although they were Virgins: and he explains himself presently after, saying; Not to any husband, but to CHRIST. O that we could once be free from this whoredom; and become like the King's Daughter in the Psalms, All glorious within! O that our souls were clad in white robes of innocence; and not in the menstruous rags of our natural corruptions! O that a seared conscience might not persuade us to a drowsy security in a seeming honesty, when these Tabernacles of flesh cannot be truly freed from impiety.  
Whatsoever sin we commit, is in itself a great wickedness; and the Apostle tell's us, that the wages thereof is death. Our mortality, then, teacheth us the punishment of our disobedience, much more therefore ought our lives to instruct us in repentance. Our sins are committed against a mighty jehovah, the LORD strong and mighty; and yet our GOD. Which put's me in mind of my third and last part.  
Quarrels among men may be taken up by the amity of friends: But sins against God, only by enmity with ourselves. If then, joseph refused to admit of a conspiracy against reason, and put it off divinely, lest he should sinne against GOD: How much more ought we, whose slackness in righteousness condemne's us to be less religious. The lest here hath not Ioseph's command; nor the greatest (I fear) his goodness: Let all contend for his honesty. What vice soever begs for entertainment, will be best answered in the words of my Text; if each particular person reply, How can I do this great wickedness, and sin against God? To which God, the Father, Son, and Holy Ghost, be all praise, honour, etc.  
FINIS.