THE RIGHT RULE of Christian Chastity: Profitable to be read of all ●…dly and virtuous Youths of both ●…e, be they Gentlemen or Gentle●…men, or of inferior state, whatsoever.  
Collected and written by one studious to gratify his friends, and profit his ki●…ed: First (privately) for the instruct●…), forewarning and forearming of certain young Gentlewomen his near and dear Cousins: and after published by the same, in hope to profit the Church & common wealth, according to his Talon.  
The ●…thode whereof is to be 〈…〉 mediately after the Preface to the Reader.  
Imprinted at London by Richard Johnes, and are to ●olde at his shop over against S. sepulchres Church without Newgate.   

TO THE RIGHT Worshipful, godly and virtuous Gentleman Master Henry Bromley, Son and Heir apparent of the right Honourable Sir Thomas Bromley, Knight, of the Queen's Majesties most Honourable privy Council, and Lord Chancellor of England, and to all his godly and virtuous Brethren and Sisters: William Hergest, their Honourable Fathers most humble Servant and daily Realm, wisheth all temporal prosperity in this life, and in the life to come everlasting blessedness.  
AFter I had delivered this Pamphlet to certain learned, profound, & grave persons (right virtuous & worthy Gentlemen and Gentlewomen) to be perused, that I might understand and receive their judgements touching the same: whether it were to be consecrated (if Christians might so speak) to 
* Feigned of Poets to be precedent of the fire.  Vulcan or 
a One of the nine Muses supposed to be precedent of celestial matters, such as are most worthy the meditation and practice of all chaste persons, but specially of Virgins and single folks.  Urania. And after that they by favourable sentence had not only acquitted it from the fiery flames of vulcane, but also adjudged it to be enlarged out of the dark prison of (if I might so term it) unknownnesse, to walk at liberty in the light of edition, as being profitable in their judgement to confirm chaste minds in their godly purpose, and by God's grace to stop and stay such as be not altogether graceless, from being carried headlong into the deep and dangerous Sea of raging affection: and so (except God in great mercy stay them) into the bottomless gulf of endless perdition. After these events (I say) so fallen out, I studied with myself to whom I might most fitly dedicate the same: And pondering the matter deeply in mind, in respect of duty, matter, and persons, I found i● in a manner due unto you (right worshipful & virtuous Youths.) For respecting my duty unto the right Honourable your Father, my very good Lord and Master, and his bountifulness towards me of his mere benevolence, without any deserts on my behalf: What can be more due than that the person maintained, defended and preserved in such commodious and quiet state, as by God's favour and providence he enjoyeth, though in itself it be but poor, mean and simple, should bestow and employ all his study, endeavours, and labours, to the use, commodity, pleasure, or contentation of his maintainer and defender? Or if his preserver and protector in such quiet state should be of such excellency, pre-eminence, and dignity, and himself of such baseness, poverty and unability, that in no wise he should be able to pleasure him: yet to assay and endeavour to the uttermost of his small power to profit his, especially his Children, in time to come, supplyers of his room here upon the face of the earth, and Heirs of his virtues, Renown, and Honour? Again, having relation to the matter and persons, what is more fit, mere or convenient, then that a Discourse or Treatise of Christian Chastity, collected and written by a Bachelor and singleman, by vocation and profession studious of chastity, should be dedicated to young virtuous youths, not only chaste, but as yet even Maids and Virgins? I thought it therefore, no less convenient unto my bounden duty, then meet for your persons, and professions, to present the same unto you. Not for that I am so rude or senseless that I think any of you to stand in need of any such discourse or admonition, whom I know by the great wisdom and provident care of my good Lord your Father, and by the diligent instruction and nurturing in the Lord, of my good Lady your Mother, and by the godly and virtuous domestical examples of them both, together with your own good natures, virtuous dispositions & rare towardnesses, to be so grounded and settled in all godliness and virtuousness, as you need not greatly any exhortations to the same, especially such as are destitute of rhetorical exornations as this is: but as a token of thankfulness, or signification of a grateful mind and humble duty. Neither yet (peradventure) shall you at any time repent you of the reading hereof, or think it a loss time, be it never so destitute of eloquence, trapped words or filled speech, as tending rather to plain profit then vain pleasure. For besides the method and order being such, as the like whereof I have not as yet seen in our English tongue, I hope the pith & substance of this matter is so plainly set down, as it will delight your virtuous and chaste eyes, to consider and view the show, sight and prospect thereof, seeing your own virtues so plainly displayed, and the dangerous Rocks of the contrary vices whereupon many lusty youths now a days (alas for pity) do make woeful and unreparable shipwreck, and which you by God's grace, virtuous education, and the prudent and careful providence, and domestical example of your honourable Parents, and godly kinsfolks, have hitherto (& I trust ever shall, prosperously escaped) so clearly descried. This much I dare be bold to affirm, because I know the Author's whereout I collected the greatest part of this Treatise, to be godly, virtuous and learned, yea and eloquent also, though in this matter for the most part studying Brevity and perspicuity they neglect and omit the same. But in reading hereof, this I am most earnestly to request: that though in some place vice be induced and represented in its loathly form and shape, and with terms and Phrases unfit for Worshipful ears, yet that you would of your goodness, bear with the same, seeing it was first written for Children, mine own near & dear kinsewomen, for whom I thought it was expedient, that vice and the filthy practices of the vicious, should be set out in their black, and loathly colours, to the intent that youth might even from the very heart shun, hate, abhor, and detest the same, as of all the godly and virtuous it is, and aught to be. And that which the Axe of courteous interpretation, and of taking and construing of things in the better part, which is an excellent virtue, especially beseeming all Gentlefolks, in Latin commonly called (candour) a proper name in English, for the which virtue (such is the barrenness of the tongue in some parts) we lack, you would at once shred away, & cut of all suspicions, and not once to think or suspect that I wrote and collected this discourse or treatise of Christian Chastity, for that I saw any more inclination to the contrary vices in my said dear Cousins, then is in the best natures since the general corruption of the same, in the root of the two first created, the origin of all humane nature: For certainly, to speak as we use to speak of the best natures: they are all of a rare towardness in that sex, very godly and virtuously brought up, but yet sub●ect to the dangers of youth and prosperity. And therefore for the natural love I bore unto them, being my near kinsewomen (for it is the natural property of true love, for to forewarn the parties beloved of all such perils as it foreseeth may fall upon them without diligent caution or circumspection:) I wrote this treatise to enarme them against that time of their age, which the very Pagans by the only light of nature saw to be most dangerous and perilous, as may plainly appear to all such as have read or sensibly heard the story (or Poetical Narration) even of Hercules the Son of their great God jupiter (as they propound it) in his budding years sitting in the Wilderness in a maze whither way to take, that of vice, or that of virtue. And therefore, seeing this happened in the heroical nature of Hercules, comen (as is affirmed) of progeny divine, I thought it not superfluous to admonish my kinsewomen, be they never so good a nature and inclination, to decline the way of vice, and to take the proved Path of Virtue, trodden out unto them by their godly Parents. And though this scythe of admonition seem to some, to be whetted sharper than needed, yet charity procured it, to mow down at once all the weeds of the ouer●ertile soil of youth & prosperitic (if it might be) as I trust it hath in them. And the like effect that it hath wrought by God's grace in them, I hope it will in other, and to that end chiefly have I ventured the edition hereof. Not of any fond presumption, as some Zoyluses (peradventure) will object. For I am not ignorant of mine own poverty, weakness, and unability in matters of wit and learning. But as I have due proof and experiment hereof, so do I know that the gifts of God are diverse, and severally bestowed according to his good pleasure, without being tied to person, place, time, or other circumstance. And that of his bounteousness & unsearchable wisdom, he many times favourably useth even contemptible instruments to the bringing to pass of laudable things. But how so ever it be, the Talon that God hath bestowed on me I have spent and employed as faithfully and to as great gain as I can. Hid it in the ground I could not without clog of conscience and expectation of the execution of that terrible sentence.  
Take the Talente from him, 
Math. 25.  and cast the unprofitable servant into utter darkness, there shallbe weeping and gnashing of Teeth. I know the witty, wise, and such as have been brought up in learning all the days of their life, and have received many talents & great gifts, are able to do many and great things: But yet that ought not to let him that hath received but one from occupying the same. Neither (I suppose) will any godly or reasonable person be offended that any that believeth the 
* Truly and ●ightly to believe the communion of Saints, is for a Christian to be fully persuaded that such gifts & grates as he hath received, is ●o the use & o●nifit of Christ's Church, which is the ●ormmunion of Saints  communion of Saints should participate or communicate unto other that which hath done himself good, & that which he is persuaded will do the like unto others. And therefore I was emboldened to make a private benefit, common, and that under your names, hoping that it will therefore be the more accepted, & so to do the more good, which God grant for his Christ's sake. Thus craving pardon for my boldness I most humbly & earnestly beseech the Lord jesus that Archangel of God, who pitcheth his camp round about all those that fear him, to preserve my good Lord & Master your honourable Father, & my good Lady & Mistress your Mother, and all you their godly and virtuous Children long and many years, in all prosperity, and true felicity, to the glory of God, the comfort of the godly, and the utility of the common wealth.  
From my poor Cottage at West Herg●st the .12. of july, in the year of our Lord God .1580. and in the .22. year of her highness Reign. Your Honourable Father, his most humble Servant and daily Orator, William Hergest.   

The Author's Epistle to his well-beloved Cousins, for whose praemonition, forewarning and forearming, he first collected this Discourse or Treatise.  
Being appointed (dear Cousins) by the right Worshipful your Mother, than my reverend Mistress, to instruct you according to my small skill in the Science of Writing: And knowing that, 
Mat. 10. 2●.  not as much as a sparrow falleth on the ground without God's providence. I was fully persuaded that I was specially called for the time to be your Schoolmaster or spiritual Parent. And remembering therewithal that it is the special vocation of a Schoolmaster, instructor, & reformer of the mind, or spiritual Parent (for these and such like are diverse names of one thing) to study by God's grace to reform and regenerate, and as it were to beget anew their Scholars as much as in them lieth, (for regeneration to speak properly is the only work of God's Spirit) in all godliness virtue and honesty. I purposed to bestow that short time of one hour in a day that was allotted me for your instruction as profitable as I could devise for your increase and enri●ching in knowledge and virtue. And therefore for your examples and copies (as they term them) for writing. I selected such sentences, counsels and precepts, as might inflame your tender minds with the love of virtue and harred of vice, (one or two whereof I have added to the end of this Treatise that they that have skill and judgement may ●udge of them, whither they deserve favourable acception, seeing they proceeded from a christian & charitable heart, or disdainful contempt, for that (peradventure) is the ingenious Poet writeth: they rubbed to roughly tender ears with the viting 
* Auden' ●● teneras mor● daci radere vero?  troth) that with one labour you might adorn the body with the necessary exercise of writing, and bewtiffe the mind with the precious Pearls of the love and study of godliness and virtue, & of the hatred and detestation of vice and impiety. 
Liberalium artium Octava, Ars Adulandi.  And though some too ●udious of the Eyghthly berall Science, persuaded your Mother that thereby I did you no good, yet if you could remember those godly and virtuous sentences that I picked out for you, out of good Authors: Ag●. Wit, and experience, would in time to come, teach you the contrary. And in the mean time I can not but be wail their ignorance and blindness, which is more palpable than that of the Pagans, which knew not God, for they by the dim light of natural reason only, saw that the godly and virtuous instruction of the mind was a greater good, and more excellent benefit, than the procreation of the body: And therefore some of them, comen even of Prince's progeny, and instructed of men but of base birth, thought it no shame liberally and frankly to confess, that they had received greater good of their base born instructors, then of their Noble and royal Parents, 
1 Simpliciter vivere quid. Simplely to live what it is.  whose grateful confession they confirmed with this reason: For that of their Natural Parents they had received but the benefit of living: but of their Schoolmasters and instructors they had received the benefit of well living. Which their reason in my opinion is great yea unconfutable & invincible. For simply to live is a thing come mon with us too brute Beasts. And to live wickedly and ditiously which commonly falleth out without diligent and faithful instruction, is to be in state far inferior to brute beasts: for they answer the end of their creation, 
2. Malé vel turpiter vivere quid. Euely to live or to lead an ungodly life what it is.  which is to serve man, and when they die they feel no misery. But the evil wicked and vicious liver is both unfit and unmeet for the purpose that God made him, which is to serve him in holiness and righteousness before him all the days of his life, and also subject to eternal torments after this life: For if he die in this his miserable state without repentance, the wise and just God finding him unfit for the use he made him, will cast him away as a reprobate stone, unapt for the reedisling of the decayed walls of his heavenly Jerusalem, & as a withered brounch or dried stick fit only for the fire, will throw him into the Lake that burneth with fire and Brimstone for ever and ever. 
3 Bene vivere quid. To live well and godly what it is.  But to live well (which cometh by teaching, instructing and nurturing in the Lord, the ordinary means that God hath appointed for the obtaining thereof) is a thing far surmounting the nature of man, an heroical thing, an Angelical thing, yea a divine thing and nearest approaching unto the glortous Godhead, having communion & union therewithal through the Mediator Christ, which is the chiefest end, and good of man, his only happiness, felicity and blessedness inchoat and begun in this life, and shallbe made perfect and confumate in the other in all such as by God's grace shall perfever and continue therein to the end. And therefore this found judgement of a blind Pag●n otherwise, that never saw the light of the Gospel might make many that profess the truth of the Gospel to blush at their own ingratitude, and corrupt and affectionate judgement. moreover, for the further discharge of my conscience, and for your greater conflimation in godliness and virtuousness, and more rasle adnoyding and declyaing of all such stumbling blocks, as the Devil or the ●ngodly his members, or your own inborn concupiscence might cast before you, walking in the way of godliness and virtue: knowing that in the very entrance of the coming Sea of raging youth, you should be encountered with the foul stithy and mighty monster, sensual Lust, that flukes and deusures many utterly unskilful, even in the first setting out. And having some experience by observing 〈…〉 of the corruption of the world in this poince, especially amongst ignorant and unlearned 
* This is not spoken (nor any thing in this Trcatice contained) in contempt or disdain of any right Servingman, who is to be had in estimation for his worthiness and calling, and for the virtues to that vocation appertaining which are godliness, cleanliness, fortitude and diligence gentleness, trustiness, and carefulness. And who of any sound judgement or good nature can disdain or dispraise a godly, cleanly, valiant, diligent, gentle trusty & care full person? But this reprehendeth only counterfeits and shadows of Servingmen, the being (in deed) sinks of vice, will yet arrogantly and presumptuously thrust themselves into that laudable society, utterly unfurnished of the virtues there unto requisite which are rather to be termed binds drones, or disguised carters, them true Servingmen. Which vocation, in deed, includeth in it the true service to God & man, to Prince & Country, to Church and common weal, and therefore in it felt not to be contemned, but the swarm of the vicious there knotted, now adays make it despicable, the more is the pity.  Servingmen, amongst whom you must be many times conversant, for the special good will and love I bear unto you both, for the late Right Worshipful your Father's sake, my late dear Master, and your own, b●ing my near kinsewomen, I collected and wrote this discourse or Creatice of Christian Chastity, to sense and fort●ru●e you against assaults and dangers to come: wherein I have disclosed and laid open before your eyes, amongstother things needful for you to be known, the perils and dangers of youth and prospetity, the subtle and filthy practices of the vicious, and the terrible judgements of God, against the wilful contemners of his revealed and known will. To hedge and keep in your young and tender minds, within the lists and bounds of Godliness, they deserve honesty. And though it hath been objected against me, by some humour feeders, that christian lout is not suspicious, as though Christians should suspect no danger nor pretient any peril, till it doused them in the necks, or pat them on the pates: yet in urging one property of charity ill applied, dissembling the rest which are many, and whereof some might be retorted upon their own heads for their uncharitable interpretation of charitable draling, they bewray and discover their partial and affectionate judgement, or rather if they speak according to their conscience (as I am persuaded they do not) erroneous opinion. For if they look in God's book with a single eye, they shall find that charity among other effects, offices and properties hath these, to wit: To take pains, to profit and better other. To study to make other commendable, to aid with faithful council such as need. And I would fain know of such meal mouths, & pleasant speakers, what better council can be given then to dehort youth from at kind of vice, & to exhort them to all kind of virtue, then to discover unto them the subtle sleights of Satan, the deceitful allurements of the world, the honeyed snares of voluptuousness, the reatchelesnes of youth, the slippery stay of prosperity, the dangers of temptation, the wiliness of the vicious, the terribleness of God's ●udgements, and such like, & the means to escape all these mischeetes? And I would further know of them whither all the dehort from all kind of vice, such as they know spotted with no kind of hayvous vice, and exhort them to all kinds of virtue, do lack Christian charity because charity is not suspicious or nor if they do, great lights of Christ's Church, & Captains of his Army lack Charity, to whom notwithstanding God grant that I may study to conform myself, let pleasant speakers speak what they lust, as I have in this Treatise assayed to do: (For where I have hard oft in my time of shameful blots and stains that have been done even in worshipful houses, by the lewd and vicious practices of unfaithful servants and some of the rascal sort, and knowing that that which hath happened to some may happen to other, without God's grace, carefulness, circumspection, and wary prevention. And having had experience of the carelessness of youth, and security of wealth, how hard a matter it is for youth and prosperity to keep themselves within the lists and limits of Gods sacred will, and not to transgress the bounds, nor leap over the hedges of his eternal decrees, statutes, and ordinances, unless they be clogged with some cross or other, as I know you are not: I have not of suspicion, but of careful circumspection, and charitable affection to prevent dangers that have heretofore happened to others of good parentage, and well brought up, through subtle assaults of the graceless. For this cause (I say) I have set before your eyes the rued and filthy practices of the vittous rascal sort in their own right colours, that you may see how they are to be esteemed and see by, that is with entertainment due to infernal furies or devils limbs. And also somewhat showed unto you the dreadful and wonderful judgements of God which he useth to execute from time to time against such as wanton abuse health and wealth, or other the good guistes of God. Finally, though it seem sharp & sour, yet refuse it not. Be assured the world is contagious and never (I think) more infected. And against a strong infection, there must be given a strong preservative, or else it will do no good. I pray God through his grace and protection it may preserve you from all the flery darts of Satan, from the snare of the hunter that continually hunteth after your souls eternally to destroy them, mentioned in the foureseore and eleventh Pfalme, which you commonly repeats once a month in your daily service, & from the noisome pestilence there also speccifled. From the terror by eight, and from the Arrow that fleeth by day, from the pestilent that walketh in the darkness, and from the sickness that destroyeth in the noon day: that is, from all secret and subtle sleights, and from all open practices, whatsoever. From all the vicious examples of the world, and from all the poisonous contagion of corrupt nature, that you may continue to walk warily before your loving God, that hath done such great things for you, and blamelefly before his Church to his glory & the others edifling commodity, and your own praise, commendation, preferment and advancement in this life, and in the life to come, eternal glory and endless joy in Christ our Saviour. Amen.  
Your Cousin germane removed, by lineage and consanguinity, your Parents late painful Servant of .20. years continuance, your late Schoolmaster and spiritual Parent for the time, and your faithful (not flattering) friend for ever. William Hergest.   

Certain sentences declaring the property of Virtue in adversity, both in Latin and English.  
NAtura virtutis in adversis, in quibus (ut metalla in fornaci) probantur animi:  
Surgit sub pondere virtus.  
The nature of virtue in adversity that trieth minds as fire doth metals.  
The godly and the virtuous minds  
in trial great doth grow:  
So that no wanes of worldly Sea  
can once it overflow.  
Quaerela in duritiem temporis, ex poeta quodam gravi:  
Virtus laudatur, et alget.  
Expounded as followeth in press and Méeter.  
A brief complaint of sums ingratitude towards such as have well deserved of them twenty years together, taken out of a grave Poet.  
Virtue (in deed) is of many praised and well liked of, and yet for lack of warmeth and chearishing, frozen as hard as Ice, so that it is unable to show forth his force and lively natural action.  
The thing that is most worthy praise  
we blush for to defy:  
And yet benumbed, cold and frozen,  
we still do let it lie.   decorative border 
Author in Authorimastigem, The Author to his envious detractor.  

If multiplied thy talents be  
and manifold thy gifts:  
From profiting the church of Christ,  
unjust are all thy shifts.   

But destitute if thou remain  
of meet and fit ability:  
At him that useth that he hath  
shoot not thy Darts of envy.    

THE AUTHOR to the godly Readers.  
when I had collected & drawn (dearly beloved and courteous Reader) this Treatise or discourse of Christian Chastity, out of Chitraeus, Strigelius, Musculus, Calvin, Hemingius, Bernardus Cantabrigiensis, Erasmus Roterdamus, and other learned and Godly writers of this age, for the further instruction, premonition, and forearming of my near and dear Cousins, against such sore and dangerous assaults and temptations, as commonly even in the very entrance of the tempestuous & stormy Sea of raging youth are to be encountered withal. And had found and perceived through God's grace both mine own mind and theirs, not a little to be confirmed in the purposed race of chaste and unstained life (most fit for single persons) by the collecting, writing, and often reading of the same: I thought it contrary to the rule of Christian Charity to hide or with hold that from my christian brethren, that I was persuaded might do them good, without any (I hope) my great loss or hindrance. And though I am not ignorant how dangerous a matter it is for the unpractised, in this learned age furnished with such sage and grave heads, with so many fine wits, and with youth of such rare towardness, and wonderful forwardness, and so beautified, and adorned with all kind of Science so exactly known, to commit any thing unto the open view of the eyes of the world: Yet seeing this is written for the unlearned only (whom I trust it will profit) and not for the learned who need no instruction, I feared not to prefer common utility, before private danger. And be it that all laudable attempts are subject to envies sting, yet am I not so white liuered, or faint hearted to desist from doing good to my power, and according to the uttermost of my gift and Talente, for fear of the barking of Dogs. For none other account do I make of the undeserved defamations, and causeless detractions of Zoilus and his cankered crew: As for the good (I doubt not) but they will take good endeavours in good part, though ability be not altogether answerable to good will. Finally, whereas it is truly affirmed and even in the best learned verified: Humanum esse errare, That, it is a thing incident to man to err, and therefore it cannot be, but the unlearned (among whom I supply a room) must now and then miss the quishin: I crave thy gentle patience and favourable correction therein. Which if I shall obtain willbe an encouragement unto me for thy further use and employing of my small Talon hereafter to thy further benefit as health, money the sinews and strength of things to be done, leisure, and the state of a Servant will permit. Farewell in the Lord that liveth for ever and ever.   

johannis Cooci Odoastichon in Guilielmi Hergesti de Castitate librum.  

QVae decoret mores, atque ornet vita pudicos  
Perdocet hic summa cum ratione liber.  
Hinc aberunt Thaides metetricia lucra sequute  
Hinc MEDIA procul fiet & ipsa levis.  
Penelopas contra complectitur iste pudicas,  
Iste modo castas laudat amatque liber:  
Nec Sexus quicq̄; distinctio poscit in isto,  
Quod pariter casti non decetesse viri.   

utile si quicquam scriptis tibi lector in ipsis  
Occurrat, vere dicito iure tuum.  
Non iter Erroris describit, scelerata relinquit,  
Nugas indignas non docet iste liber.  
Castus casta petat, contemnat faeda pudicus:  
Foelix, qui sacras pectore condit opes.  
AUTHORI faucas lector pro munere tanto,  
Causaque sit vitae lectio pura piae.   
Rod. Waddingtonus.   

Ad lectorem Hexasticon.  
ADsis Christicole, & praecepta haecperlege casta:  
Discas ur castè, tempora casta dare.  
HERGESTUS voluit, casto haec conscribere stilo.  
Sic voluit castos admonuisse animos:  
 fugerent causas facerent quae turpia facta:  
Et vellent omnes optima quaeque sequi.   

The contents, of this short Treatise, concerning Christian Chastity.  

FIrst, the Virtues commanded by the seventh commandment, are plainly and briefly described and set down, and also the vices by the same forbidden. Fol. 1.  
Secondly, the causes why we Christians must practise and use Christian Chastity, are recited and declared. Fol. 14.  
Thirdly, ensue the causes, why Temperance and Sobriety, the preservers of Christian Chastity must of Thristians be used. Fol. 22.  
Fourthly, the causes that procure whoredom and adultery. Fol. 2●.  
Fifthly, the gree●onsnes, enormity, and heinousness of Whoredom, Adultery, and all impurity: And what wretchedness, misery, shame, confusion, mischief, calamity, and destruction it bringeth, Fol. 30.  
Sixtly, remedies for this mischief, and how we may withstand and expel the filthy spirit of Whoredom, or Fornication. Fol. 61.  
Seventhly, and lastly: a Prayer for the gift of Christian Chastity, against Whoredom, Adultery, and all kind of impurity. Fol. 87.    


A TREATISE OR DIScourse of Christian Chastity.  
The Preface to the first part  
FOr as much, as every Christian of what sex or degree soever they be, man or woman, bound or free, Yeoman or Gentleman, Prince or Poysant, King or Keasar, when he was received into God's house and service, the Church and christianity by baptism, did make a solemn covenant and bargain with God, their Lord and Master, to war and fight valiantly under his standard against his and their spiritual enemy's, the Flesh, the World, and the Devil: that is, against their own corrupt nature, affections, 
Flesh, what it is.  lusts and desires, which is understood by the word (Flesh) against the usage and custom and pernicious examples of wicked life in the ungodly, 
World, what it is.  which is noted by the word (World.) And against the suggestions and inward enticements to evil, of Satan, 
The word Devil, what here it signifieth.  which here is signified, by the word (Devil.) For as many times in the Scripture by the word (Holy Ghost) is not signified the substance of the holy ghost, but his efficacy, power, and operation in us, so hear by this word (Devil) is not signified the substance of the Devil, but his seerete working in our minds, by enticing us willingly and wittingly, to tread under foot the sacred Laws of the most highest, and so to work our own damnation. The Devil, in deed, is an in●i●ible substance that can not be seen, but yet we may soon know, whither he be in our heart, mind ●●soule, or no: for that motion that moveth us to we may be sure cometh of the Devil, though we can not see his substance, nor form or shape which our spiritual enemies as the Apostle telleth us do fight against our soul to destroy it eternally if they finally overcome. And this fighting against the world, the flesh and the Devil, is to forsake the Devil and all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the flesh: Mentioned in the common catechism of the Church of England. And for that every Christian then further cou●naunted that he or she should keep gods holy will and commandments, and walk in the same all the days of their life. And finally for that the flesh, the world and the Devil, do tempt and entice us, (but especially young folks) to the breach and transgression of the seventh commandment, chiefly and most earnestly, and so to incur Gods heavy displeasure, wrath, anger, curse and malediction: It is expedient for youth to know what virtues are principally required and commanded by the said seventh commandment, and what vices or sins are by the same prohibited and forbidden. And also the ways & means that God hath appointed out for us, to tame our unruly flesh, to bridle our lust, fancy, desire and concupiscence, and to keep it within the lists and limits of this his most holy Law, of the seventh commandment.   

1. What virtues and vices are commanded and forbidden by the seventh commandment.  
THe seventh commandment, or the thir●● Law of the second Table: Thou shalt not commit Adultery, but 〈…〉 chastely & ●o●yly as becō●th the Child and serua●●t of God, requireth and commandeth (chéely and principally) these ●re ●ert●es, that is to wit.  

1. Virginity or Mai●hoode.  
2. Chastity.  
3. Shamefastness.  
4. Temperance or moderation.  
5. Honest & diligent labour.  
6. Modesty in apparel.   
ANd prohibiteth and forbio●eth théefely & principally the contrary vices, and all other vices that procure, nourish or maintain those contrary vices, as are.  

1. Adultery.  
2. Whoredom or fornication.  
3. Incest.  
4. Drunkenness.  
5. Gluttony.  
6. Intemperance or lack of moderation.  
7. Wantonness.  
8. Vnshamefastnesse.  
9 unlawful love.  
10. Filthy talk.  
11. Hypocrisy or dissimulation.    

2 What the virtues of the 〈◊〉 Commandment be.  
FOr the better understanding and declaration of which Virtues and Vices you must consider, mark and note diligently their several descriptions following.  
VIRGINITY or Maidenhoode, is a virtue of the mind or soul, granted unto some (especially to such as cratie it, by continual prayerin Christ's 〈◊〉) by the g●i●t of God, to bri●●● fleshly lust, and to avoid all contaminations and 〈◊〉 of the ●●inde and body, whatsoever, that ●●ey may 〈◊〉 the more goodly, being chaste and pure both in body and mind, or soul, without pollutions, 〈◊〉 or ●●thy cogitations, speech or actions.  

How this virtue is kept and maintayno●  
THe chief preservers and mainteyvers of this virtue, and without the which it is impossible to be kept, are these following, to wit. The continual call●●● in Christ's name for the help, 
〈◊〉 Vice ought 〈◊〉 be set out 〈◊〉 Children, 〈◊〉 whom 〈◊〉 Treatise 〈◊〉 first 〈◊〉) in 〈…〉 〈◊〉 to 〈◊〉 them 〈…〉 〈◊〉 moved 〈…〉 〈◊〉 odious 〈◊〉 in 〈◊〉 ●iseourse  aid, & direction of gods holy Spirit, ●y earnest, faithful, and fervent pra●er; Pa●nefull labour or a voiding of ●●●enesse: The daily reading and mc●●tation of God's word: Temperance and Subrietie in meats and drinks: Modesty in apparel: A●oyding of ●ngedly company; and the other exercises & meditations hereafter in this present Treatise mentioned: And they time use this virtue are Virgins or Mayde● 〈◊〉 But they that do not, and yet will pretend to be Mayden●e commonly counted privy whores * or counter●et m●●des, ●ee ●ng of the female kind: and se●●et Harlots or visored r●baldes, if they be of the male kind. I hope there are none amongst us of so corrupt a judgement, that they will rather flee the name of a filthy vice, than the filthy vice it self. That is, that will more ●e●est in be called 〈◊〉 or whoremongers, then to be 〈…〉. But how ●ocuer it is, with such 〈…〉 not to m●dle: for as the Proverb in Politic matters is: Those things that are secret unto us appertain not unto us. And therefore what so ever 〈◊〉 this present Treatise is written of the vices, contraris to 〈◊〉 and Chasti●i●, and of the persons infect●● with the same, is to be 〈…〉 and applied only to open & known malefa●ours, among whom this vice reigneth, and rageth manifestly: the secret to the Lord, they faul● or 〈…〉 I m●●le not with them, but leave them to the Lord.   

Chastity, the second virtue of this commandment, what it is.  
CHASTITY, is a 〈◊〉 of the feventh come 〈…〉, a 〈…〉 woman, being 〈…〉 〈…〉 of god in marri● 〈…〉 the 〈…〉 no 〈…〉 both her 〈…〉. And they 〈…〉 are 〈…〉, and they 〈…〉 are 〈◊〉 or adulter●●●es: 
Cisti●●●.  〈◊〉 you 〈…〉 that after some, there be three kinds of Chastity, that is.  
1. One appertaining to 〈…〉, 
1. Vaginalle.  〈…〉 〈…〉 till his or she● 〈…〉 married according to God's Laws, which also is called Virginity or Maydenhoode.  
2. Another belonging to married folks, 
2. Cóiugal●●.  which ought to be 〈◊〉 in 〈…〉 of all married persons.  
3. And a third kind of Chastity pertaining to ●idde●, 
3. Vidu●li●.  which they should keep during their widowhood and they that thus divide or distinguish Chastity, des 〈◊〉 it as followeth:  
Chastity, is either to liu● in stugle life without carnal knowledge of any person, without burning of sensual lust, and without any abuse of mind or body: or else in Marriage to keep the ordinance instituted of God. And they that thus do, are chaste persons, and they that do not, and yet pretend Chastity, use hypocrisy: from the which vice, in the common prayer, was pray to be delivered, but like Popinjays we pray without understanding, without considering what we ask, or sense of our necessity, to ask the same, for we are all naturally inclined to hypocriste and dissimulation, more or less.   

Shamefastness, the third virtue, commanded by this commandment, what it is.  
Shamefastness, is a virtue whereby we do not only abstain, from all unlawful pleasures of the body, especially such as ought to be proper to married folks, but also from all signs and tokens thereof; for not only our body must be chaste, but also our eyes, cogitations, speech gesture or m●●●inge of the body. And therefore, the ancient Romans, than Lords of the whole, world did paint and grave Chastity and Shamefastness, with a couere● face, and other people did paint these virtues with a Snail hard by, because as they affirm: It is the part of a shamefast and chaste woman not to be gadding abroad but to keep themselves at home, and to avoid places ●aunted with great resort, companies a assem●ties, where commonly Chastity is in great peril, sore assaulted, and some times vanquished and put to flight.   

Other define shamefastness, thus.  
Shamefastness is a virtue that feareth true infamy, or shameful report, that followeth shameful and filthy acti●●s or doings. And therefore, for fear of God's indgem●ts, for fear of trouble and vexation of conscience, and for fear of the reprehension of the godly, anoydeth and shunneth such reproachful doings, and governeth our speech, gesture & manners, according to th'order of nature time, place, and person's, that we do nothing uncumply, or unseemly for our person, nor for the place, nor for the time nor for our profession. And they that use this virtue are shamefast, but they that do not are impudent and shameless.   

What Temperance the fourth virtue of this commandment, is.  
TEmperance or Sobriety, is a Virtue that doth so m●derat● our appetites or desires of meats and ●rinkes, that we do not let or hinder Prayer, 〈◊〉, or the labours of our vocation, through 〈…〉, drunkenness, or excess of meats and drinks, Neither yet hin●er our sleep, nor hurt or impair our health by to much bunger or abstinence. And they that 〈◊〉 this virtue are called temperate or sooner person: but they that no not, Glutton's, drunkards, ●elly 〈…〉 virtue Temperance in Latin hath its name of comperating● and moderating, because it doth so temper, moderate, and rule our affections, lusts, des●res, actions, and gestures, that there appeareth in them a certain pleasantness, And as it were a certain sweet Harmony and Melody, without any discord or erring. And the Graetians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is by interpretati●: a vert● that keepeth, continueth, and preserveth wisdom, for the wisest that is, vulesse he or she can by temperance bridle and rule their corrupt affections, saucy, lust, will, and concupiscence, will in many points and things become stark ●oles. And as some expound the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temperance may ●ee termed: a preserving prudence, or a kind of wisdom that keepeth & conserveth the health of the body, the soundness of our natural powers, and the purity of lice and conversation, without shame or any undecency. For temperance is a faithful keeper of nature unappaired. Whitche Virtue who so truly useth without dissimulation or hypocrisy, feeleth and perceiveth Nature to be in quiet state, without any tempestuous tossings thereof, by raging and turbulent affections.   

Painful labour, the fifth virtue of this precept, what it is.  
DIligent, honest and painful labour, is a virtue, whereby we do execute and dispatch the proper and needful labours of our own function or special vocation, and that diligently, 
〈…〉.  faithfully, and constantly, 〈◊〉 conscience sake, because it is our duty and pleafeth God, for the good example of others, and the ornament of the 〈◊〉 wealth, wherein 〈…〉. And for the pu●●ding of idleness the Mother and Nurse of all mischee●es, and to the keeping forth of Satan, that he except not into us, by filthy and wicked ●ogitations, as he accustometh to do, into such as are 〈◊〉 to stearth and yolenesse, 
〈…〉.  according to the common Prover be: By sloth and doing nothing at all: we learn ●o do evil, great and small. They that use this virtue are diligent & painful persons, but they that do not: idle, lazy, lither, and slothful sifter flackes, or lumpish luskes, & unprofitable burdens of the earth.   

Modesty in apparel, the six virtue commanded by the seventh commandment, what it is.  
Modesty in Apparel, 
〈…〉.  is to use and keep decency and comeliness in our apparel, that it be fit for our ability; state, and person, agreeable to our age, and not unseemrely for the place and time, and decente and honest rustome, or fashion, that i● argue not pride, wantonneste, folly, nor lightness, but rather virtue, godliness and staidness, and in no points offend the eyes of honest, stayed, grave & wise persons. And they that use this virtue are modest, sober, & staie● persons, but they that do not: are commonly counted cintous, unstaid, and unconstant light heads.    

Vices for bidden by the seventh commandment, what they be.  

Adultery, the first vice o● sin; forbidden by the seventh commandment, what it is.  
ADultery, is a wicke● and misch●●●●●● 〈◊〉, committed, against the seventh 〈…〉 ment, that springeth of carnal security, & lack of the love and sears of God, and from contempt of his judgements, whereby a married person breaketh the covenant of marriage, and defileth his or her body by following of 〈◊〉 flesh; 
●  they that 〈◊〉 it this sin are adulteters or 〈◊〉.   

Whoredom, the second vice against this commandment, what it is.  
V●Horedome or 〈…〉, committed against the seu● comin●ndement, that springeth fr● carnal carelessness, from the lack of the love and fear of God, and from contempt of his judgements and punishments, whereby persons not joined together in Matrimony, have carnal knowledge one of an others body, and so defile and pollute the same, ●●●trary to God's commandment, will, and 〈◊〉, and therefore deserve the wrath of God, and eternal damnation. And they that commit this sin, or perpetrate this vice, are commonly amongst the common sorts, called ●●res and strumpets, if they be women, and with 〈…〉 be the truth uttered, 
* Shameful and reproachful vices, are more to be shunned and avoided then shameful & reproachful names, and easilier: for always one or an other will call a Spittle a spittle either openly or secretly.  knaves, varlets, and barleter: if they be men. And therefore if we desire to avoid these foul and reproachful names: we must shun the shameful vice itself that bringeth and procureth such shameful and odious names.   

Intest, the third vice or sin forbidden by the seventh commandment.  
INcest, is an b●uous offence: 〈◊〉 this commandment, that springeth as before is declared, whereby one hath carnal knowledge with that person that is so near kin unto him or her, that by God's law they can not be joined together in Matrimony. The offenders herein are called Incest●●ns Lechers.   

Drunkenness, the fourth vice or sin forbidden by this commandment.  
Drunkenness, is a ●●me or offence against the seventh commandment, whereby a man or a woman, doth as it were overwhelm Nature with too much drink, and by their distemperance, do let or hinder the mind, so that it is neither apt to pray, nor for any other labour or godly exercise: and do impair and hurt the health of the body. And they that use this vine, are Drunkards.   

Gluttony, the fifth sin or vice, forbidden by this commandment, what it is.  
GLuttony, or Gormandice, is a Vice, sin and offence against the seventh commandment, whereby one fifth untemperately, without the virtue of Temperance, Sobriety, Abstinence or moderation of appetite in seeding, & overwhelmeth nature (that is content with few things) with too much meat, and doth as it were, afflict, grieve, and trouble health with abundance and superfluity of meat. They that use this vice, are Gluttous.   

Intemperance, the sixth vice, against the seventh commandment.  
INtemperance, or want of Temperance, is an immoderate use, & appetits of the pleasures of the body, when they are present and may be had: Or too much sorrow and sadness, when they are absent, and we cannot have the use of them. And they that use this vice are Intemperate persons riotous and unstaid.   

Wantonness or malapertness, the seventh vice or sin, against the, seven. commandment.  
Wantonness, or malapertness, is an offence against the seventh commandment, sprung up of Carnal security, the want of the fear God, & from the contempt of his judgements, whereby a man or a woman coth as it were lose the bri●le, and slack the Kaynes to Flethly lusts: seeketh variety and change of the pleasures of the body, of dishonest sports and plays, and abstaineth not from Carnal lust by God's law prohibited and forbidden. And they that use this vice are commonly called Wantoness and Malapert dames, if they be of the Female kind: And Ruffianly Slaves 
* Vice should be set out in its own black and ugly colours before the eyes of youth that they may hate and detest the same.  if they be men. Nay, if they be of the Male kind, for such are umdorthy the name of a man, whose principal property is, 
a The chief note or property of a man, what it is.  to disdain to be bo●de slave to beastly pleasure. He will by God's grace, keep it within the compass of religion, regenerate reason, and honesty: 
b Womanlynes' wherein it chiefly consisteth, to wit, in repressing of fleshly lust.  And so will she that is a Woman in deed.   

Impudency or unshamefastness, the eight vice against the seventh commandment.  
Impudency, unshamefastness, or shamelessness, is a vice, sin, or offence, against the seventh commandment, sprung up of stubborn contempt of God, whereby a man or a woman, either in speech, gesture or action, behaveth him or herself dishonestly, shamefully, wickedly, and against his or her own conscience: Neither fear the judgements of God, nor of such as are virtuous and honest, and endued with a right intelligence, and understanding of things. They that use this vice, are impudent and shameless persons.   

Unlawful love, the ninth vice, by this commandment forbidden.  
Unlawful love, is a vice, sin, and offence against the feventh commandment, whereby a man or a woman desireth that person, which in Matrimony, according to God's Law, he or she can not have, or desireth an other man's Wife, or an other man's Husband, or followeth strange flesh, or yieldeth unto carnal lusts prohibited of God. Or dseth any of the vices of pollution of, the body, before rehearsed. And they that use this vice, are unlawful Lovers, to speak after the 〈◊〉 and, manner of the world: But, in deed, and 〈◊〉, they are unlawful haters, for they carry themselves and their, ropes mates to the Devil, which they would not do, it they loved (in deed) either them selu●●, or their mates and partners in filthiness and corruption.   

Filthy speech or bawdy, or ribawdous talk, the tenth vice, forbidden by the seventh commandment.  
OBscoenitie, that is filthy speech or 〈…〉, and ribawdous talk, is a vice or sin, against the seventh precept, that springeth of the contempt of God, and mallepertnes of wit, whereby a man or woman, either in speech, or in gesture, behave themselves foully, shamefully, and dishonestly, do utter and declare their unchaste, and lecherous, mind and wantonness: and either by filthy speech, or mauton gestures, or motion of the body offend the eyes, and cares, of honest men & women. And therefore chaste virgins, must stop the ears of their mind, when sometimes the ears of the body, are compelled (such is the wickedness of these perilous and latter times) to hear such unchaste talk. Many times even the godly will make a kind of show or semblance of this vice for trial sake, who many times use 〈…〉 good 〈◊〉 into 〈◊〉. As the 〈◊〉 do many 〈◊〉 praise and use (〈…〉) good to an ●uill 〈…〉: 
Forewarthed, half harmed.  But they tha● p●● in bre this vice 〈◊〉 any others as Flattery, 〈◊〉, double Diligence, and such like, as an Angtinghooke or bait, to 
A poisonous kind of people, more to be hated, shunned and detested of god lie youth, than Toads or scorpions.  to 〈…〉 that 〈…〉 in judgement, nor hand any 〈…〉, that yet know not what is to keeps or forego, possessory 〈◊〉, an incomparable Jewel, the Virginity (〈◊〉) of  souls, that yet know not vice from virtue. Such sty subtle slaves may justly be 〈…〉 brothe●s.   

Hipocrifie, the eleventh vice, forbidden by this commandment, what it is.  
Hypocrisy, or Dissimulation, is wh●n a man or woman pratendeth to be honest and chaste, and yet will play the Wh●re, or Knave, privily and secretly: when a Woman is chaste and hon●● in opinion, and outward apparaun●e before men but (in very deed) and before God is a foul filthy strumpet. This vice is contrary to every virtue, and is most odious and abominable before God. For it i● 〈…〉: yea the breach and transgression of two command 〈…〉, yea of both Tables: for it offendeth against this commandment of the second Table, in very deed and action. And against the thirds commandment of the first Table, 
In feruorum fecem inu●ctio. Against the dross and dregs of decemblinge servants, a short inue●ture.  〈◊〉 taking the name of God in 〈◊〉 that is by taking the name of virtue which is proper only to God, the Well head, Author and giver thereof, and putting it upon their privy vice or sin, calling them selucs Virgins and chaste persons, whereas, in very deed, they are strong whores, and bawdy knave's. And beings displeased with their equals or interiors, would not stick so 〈◊〉 call them if they could prove so much by them, as they know by themselves. But such should remember that the estimation, valuation, account, and judgement of God alone, who seethe, marketh, and judgeth, even the very se●●ent thoughts of the heart (so far of is it that he is ignorant of wickedness done in corners out of sight and view of men) is infinitely of more value, of more exedite, and more to be feared, than all the sights, views, opinio●●, and judgements of all men, and therefore should rather studis to thun, decline & avoid the shameful actions themselves, that procure and bring such odious titles, than the reproachful names by all the godly & virtuous given unto the same, and that by the judgement and 〈…〉 of all good and civil honest persons condingly, aptly, and worthily. Such Hypocrites as more fear the smeake and wind of the mutable multitude, and dregs of the people, than the sound judgement of the thundering God, and more dread a mortal creature, that can annoy but only the body for a time, than the immortal Creator that can cast both body and soul into Hell fire 〈◊〉 ever: And finally, more fear to be counted vicious & infamous then to be so in deed, are so far from remembering, keeping, and following God's word, that they forget even the grounds & principles of nature, whereof this is one: Be in deed as thou dost preten●. And 〈◊〉 as it were lay the Devil in God's rob, or 〈◊〉, and hide a stinking carrion in a beautiful Tomb, whose portion is in the Lake that burneth with fire and Brimstone, which is the second death unless they speedily repent. They that use this vice, 
〈…〉.  and yet will pretend to be Christians, are hypocrites, dissemblers, and stinking swine or rammish Goats in sheeps skins before God, what so ever the world account of them, or they of themselves.     


A short Preface, to the second part of this Discourse.  
SO surpassing & 〈…〉 ●erable goodness of God, that all that he requireth at our hands, is for our own good, and benefit, and not for any thing that he is the better thereby: for he being absolute felicity, or blessedness itself, can not be any whit bettered of all his creatures, and therefore needeth not any of them, but all need him. This considered, and for that it is the property of reason and wisdom (wherewith God of his bounteous liberality hath endued man kind) not rashly to do any thing without good cause and consideration. Let us therefore a little consider what good, benefit & commodity, redowndeth unto us, by ●●rginitie, or Maydenhood and Chastity: 
* The words (world) in the Scriptures hath diverse significations: among which one is that it signifieth the whole number of the wicked: and so is it here taken.  And what causes should move us Christians to keep, continue, use, and practise the same: Seeing all the world almost in these his aged and doting days, wherein the Devil the Prince thereof rageth, knowing his time to be but short, and that Christ is ready to appearoin the Clouds to shut him 〈◊〉 with all the ungodly, his members, 〈◊〉 and instrumences, into eternal torments: and to carry the godly his own members, Servants and Instrumertes, to live and reign with him for ever in everlasting glory. seeing the whole world (I say) in these perilous and last times, when iniquity shall abound, and true faith scarce be found, is drowned, overwhelmed, and in a manner, buried in corruption, in Adulrery, Whoredom, fornication, and in all kind of filthiness and abomination: 
Maior pars, peior. The greater number ungodly in all ages.  Let us consider what should cause us true Christians to row against the stream, and to take a course contrary to the sway of the multitude, yea to the whole world. To recite all the causes that should move us so to do: neither memory nor leisure will now serve, but these following be the chiefest, and may suffice and satisfy any godly, and virtuous mind, seeing they are so weighty, great, and urgent.   

Causes for the which Virginity and Chastity must be Practised and put invre of 〈◊〉 Christians.  
THe first cause, 
〈…〉.  why we should be 〈…〉 CINS, or 〈◊〉 till we he 〈◊〉, and ●●ter 〈◊〉 chaste with one in Marriage is 〈◊〉 me may do our duty of obedience towards God: for it is God's will that there sho●ld● shine in Mankind the virtue of Virginity and Chastity, that we may know that God is a chaste mind, and loveth Virginity, & Chastity, Virgins and chaste persons. And by the mention of this virtue w●● may discern him from uncleans Natures Of this, cause it is written. 1. Thes. 4. This is the will of God, even your holiness, that ye abstain from Whoredom or Fornication: and that every one know how to possess th●● vessely that is their body, 〈◊〉 holiness and honour. 〈◊〉 the 〈◊〉 Testament, there is a plain pre●●pte and 〈…〉 〈◊〉 of Holiness, and Purity of life given to all God's people, in these words or the like in effect Be holy, as I am holy, faith the Lord unto his People, Or as some read: For I am holy, and cannot abide an unholy and profane people.  
THe second cause is, 
〈…〉.  that we may continue in Prayer, which (as S. Augustine affirmeth) is to the faith full person praying: An invincible fortress and Hold, unto god, an acceptable sacrifice, unto the Angels that attend upon us, a solace and comfort: and to the Devil and wicked Spirits, a whip, and torment: which we can not do, if we pollute and defile ourselves, with Whoredom and ●ncl●anesse. For God being a pure and chaste mind, and spirit, will not bear the Prayers of such, but doth abhor and detest them. And therefore saith the same S. Augustine: That the barking of dogs, and the bellowing of Bease, and the grunting of Swine, is more acceptable to God, than the invocation and ●…ng of un●… persons.  
thirdly, lest we lose the excellent gifts, 
3. The retaining of God's grace and favour, and of all good gifts that flow from thence.  that God in merry hath bestowed upon us: and that we may retain; and keep the favour of God; the holy Ghost, Faith, Repentance, Justification, and all other spiritual gifts. And also to the end we may keep our corporal gifts, and external: as beauty, strength, health, estimation, good name and fame, and such like. For these good gifts do they shortly lose, that willingly, and wittingly pollute and defile themselves with unlawful lusts. Filthiness, and Uncleanness.  
FOurthly, Because Virginity and Chastity of itself, 
4. the fourth cause why we should study and endeavour to keep and retain virginity and chastity, to wit for that it is the ornament of all other qualities, and the force, and strength of reputation.  is a great and necessary ornament of all other virtues and gifts, which being once lost, and taken away all other Garnishments of wit, learning and virtue, are disgrated, and defaced. And therefore 〈…〉 and 〈…〉 unto the head and face in the body of man. For as the head and face being once cut of, the rest of the body is but a dead car●…as, without any grace, comeliness or decency, ignor●…ous and contemptible: so when 〈…〉 other gifts and virtues in that deformed person; are contemned and despised, and the person 〈◊〉 and worthy of no estimation.  
FIfthly, least 〈…〉 in this world, 
5 To avoid gods plagues and punishments.  or in the 〈…〉, that we may avoid eternal, and present 〈◊〉 and 〈…〉, are oppressed, or at the least 〈…〉 time or an other. For God is immittable; 〈…〉 but doth 〈…〉, and uncleanness, one 〈…〉 here in this world, or in 〈◊〉 eternally 〈…〉. For this is an eternal 〈…〉, that is set down 〈…〉 and Adulterers God will judge. That is, will plague and punish. A figurative speech taken of an earthly judge, whose office is to appoint what plague and punishments shallbe executed upon offenders, and guilty condemned persons. Touching the eternal plagues of whores and whoremonges, 
Cor. 6.  the holy Apostle S. Paul doth preach with great seucritie. 1. Cor. 6. Be not deceived, neither Whores, Whoremongers, nor Adulterers so all possess the kingdom of God. 
〈◊〉. 5.  And Gal 5 The works of the Flesh are manifest: Adultery, Whoredom, etc. They that do these things shall not possess the kingdom of God. 
〈◊〉 5.  Eph. 5. No whore, whoremonger, nor unclean person, shall have any heritage in the kingdom of Christ and of God. Let none lead you out of the way of the Lord, with bain and filth●e talk, for because of such things, the wrath, anger, indignation, and curse of God cometh upon the disobedient and stubborn breakers, and violaters, or transgreffers of God's law. And of the plagues and punishments of Whoredom, and of 〈…〉 of postution of the body, in this life, both Public and Private, the whole History of the world doth Preach. For many times for Whoredom, whole countries are bestroyed: as the must fruitful and fortilest part, sometime of the whole world (Sodom) with the towns and Cities adjoining: 
〈…〉.  As the city of Sich●m. Gen. 54. As the most famous City in all Asia, 
〈…〉.  yea, in all the world at that time, Troy and the countries adjoining. And as the renowned Citis in Greece, Thebes, and infinite more. All which flourishing Cities, with the Countries wherein they stood, were burnt & utterly destroyed for Whooredme and unlawful L●stes. And many times, for this filthy sin, whole Hosts and Armies are killed and slain: As three and twenty thousand at once, of Gods own people, by profession in the Wilderness. 
〈◊〉. 25.  Num. 25. As the whole Tribe of Benjamin, being so poynings, 〈…〉 so many thousands. 
〈…〉. 20.  judg. 20. The banishment also of 〈◊〉, 2 of Kings. 11.15. And the captivity of Babylon were bitter buds of this cursed root. And if we mark, we shall see from time to time, daily examples before our eyes, of God's borrible plagues against Whoredom, and uncleanness: Punishments pass, plagues, miseries, and calamities, even through the houses of Princes, Noblemen, Gentlemen, Yeoneen, and private persons, for this filthy sin, because God's rule remaineth unremovable: Every foul that shall commit this abominations shall be rooted ●ut, from of the face of the earth, or as some translate it: The earth shall vomit and spew out every one that shall do any of these abominations. Again: Whores, whoremongers, and adulterers, God will judge and punish, and not them their selves only, but also many times their posterity and offpringe. For God doth commonly punish the unlawful lusts of Parents by the infelicity, unhappiness, talamities, miseries, and shame of their Children, God herein keepeth the Rule, 
Wis. 11.16.17.  set down in the Book of Wisdom: The. 11. Verse. 16.17. By what things one sinneth, by the same he is punished. A plain example of this Rule we may see in the Tragedy of King David, that for abusing his seed, in polluting and defiling his trusty servant Urias his Wise, was by his own seed Absalon his Son, thrust out of his Kingdom, his dearly beloved Spouses polluted and defiled in his own Palace before the Son, and the people brought to great calamity, misery and distress: yea he himself put to great fear and danger of his life. And many times the Children for the secret sins of the Parents are given over into a reprobate sense, so that they are not ashamed to play the whores or whoremasters even openly. And therefore if ever you hope to have godly Children yourselves, you must take heed you abuse not your seed, nor in any wise pollute the Well head of generation contrary to Gods Law.  
SIxtly, 
6. The sixth cause, of care full keeping of virginity. 〈◊〉 chastity 〈◊〉 the retaining of God's 〈◊〉, the ●ntaine of 〈◊〉 good, and ●etcyning ●ll good 〈◊〉 & gra● that ●inge and 〈◊〉 from ●ence. Rom. 7. Ephe, 4.  that we may retain and keep the light of true knowledge of God, and be not punished with spiritual blindness, erring and being deceaned in our opinions, counsels and business, in our actions, doings and affairs: for commonly they that are given to lechery and bodily lust, are stricken with the spirit of blindness, amazedness, drowfinesse, giddiness, and hardness of heart, that like frantic and mad Men or Women, being accursed of GOD, and cast out of his favour, they without shame or remorse of conscience, do, and commit such things as tend to the destruction of themselves, and of other. Of this punishment of Whoredom and uncleanness, preacheth Saint Paul. Rom. 1. Because they gave themselves to filthy and abominable lust, God gave them over into a reprobate sense or mind. Ephe. 4. They are become strangers to God, 
〈◊〉. 4.  for the blindness of their heart, that have yielded themselves to wantonness or fleshly lusts. Ose. 4. Whoredom and wine, take away understanding: and we may see by daily experience, such as are possessed with the spirit of fornication, to be as blind as Béetels in things belonging to their salvation. Wholesome instructions to their minds and souls (unless GOD in mercy turn their hearts) is as pleasant and delightful, as the bright Beams of the Sun unto a blear eyed person, they are so nuzzled in the wicked works of darkness, that the works, yea, and Children of light, are hateful and odious unto them. On the contrary part Virginity and Chastity, amongst other rewards, obtain a greater light of the holy Ghost, that doth kindle in them a brighter knowledge of GOD, of virtue and godliness, and that governeth the counsels, studies and labours of their vocation, that they become happy & prosperous, both unto themselves and others. Hither appertaineth the saying of Christ. Math. 
Math. 5. Heb. 12.  5. Blessed are the clean in heart, for they shall see God. Again: Hebru. 12. Fellow and practice holiness and chastely, 
1 Cor. 6.  without the which none shall see G●d. And. 1. Cor. 6. Of chaste persons it is said: know you not that your hearts are the Temples of the holy Ghost? who is the Author, giver and continuer of all good and commendable gifts, graces, and qualities whatsoever. Who worketh most effectually in Virgins and chaste persons, and augmenteth his gifts and graces, in and towards them. An example hereof we have in joseph: Who by his virginity or chastity, refusing his Mistress filthy offer, obtained of God, increase of all spiritual gifts, graces, and commendable qualities, as appeareth by the first Book of the Bible, Genesis: Wherefore be you all well assured of this: that if by profanation, and unhallowing of your bodies, which are the Temples of the Holy Ghost, the giver and preserver of all good gifts and qualities, you expel, drive from you or extinguish his operation in you, which is done by whoredom, and such like uncleanness, for the holy spirit of sanctification will not abide in a profane, unholy, 
* Wisdom. 1  and defiled Manston. Then will all your good gifts and commendable qualities daily decrease, and diminish in you, and you yourselves wax daily worse and worse, till you become plagues, and Firebrands of your house, Botches, infections, and corruptions of such as you shall be conversant withal: and finally, odious and hateful both to GOD and all godly persons, which GOD forbid should ever come to pass.  
But on the other side, if by possessing your bodies in holiness and honour, you carefully and earnestly study, decently and comely, and as much as in you lieth, worthily to entertain and keep with you so Noble, excellent, and worthy a Guest (Christ's Spirit I mean:) Then will your gifts and commendable qualities, daily increase in you, and you wax better and better, and so become profitable members of Christ's Church, ornaments of the Common wealth, and bright lights unto other in this World, and Citizens of Heaven, yea fellow heirs with Christ and partners of his kingdom and glory, in the world to come.  
And therefore disdain not to follow wholesome & faithful council, and in any wise beware of the knavish council and subtle sleights, 
Fistula duled 〈◊〉 volucrens dum decipit auceps. Impia sub dal●● melle, venena latent  of filthy lecherous villains, that they shall give or practise with you secretly or openly to the contrary, to your perpetual shame, confusion and destuction, if you fellow it, and do thereafter. Beware of their poisoned Honey, for it will be your bane if you taste of it, though it be agreeable, and passing pleasant to corrupt nature, fleshly fancy, lust and appetite.  
Seventhly, 
7. the eleventh cause is, lest we give offences voto others. etc.  we must eschew unlawful lusts, and keep the vessel of our bodies in honour, sanctification, and holiness, lest we deform, and bewray with offences our holy profession of Christianity, & doctrine of Christ, and the Church the house of God, wherein we live, as David by his unbridled carnal lost gave an occasion to the countries adjoining to speak evil of God's religion which he did profess.  
EIghtly, 
8. The eight cause, why we should keep whole and unbroken the band of 〈◊〉 common ●●cietie and fellowship with god, which is cha●, ho●esse, and 〈◊〉 of body and 〈◊〉, that is least thereby 〈…〉. the destruction and utter subversion of our country and common wealth where in we live.  lest we heap up public plagues or punishments, and procure the bestruction and utter subversion of our Country: For untamed fleshly lusts are the procuring causes of burning of Cities, and utter destruction of Cruntreyes, as appeareth in diverse places of the Bible, where the wantonness, niceness, and whoredom of the Women of Jerusalem is alleged for a cause of the burning and utter defaming of that goodly, famous, peerless, and glorious Temple, built by King Solomon, of the ransacking, spoiling, and utter subverting of Gods own City and whole Land, and of the leading of all his people into capti●itie, bondage and slavery, and the lechery, wandering lust and concupiscence of Paris, and Helen, brought to ruin and utter decay, the whole Kingdom of Troy, and caused Priamus the King thereof to be 〈◊〉 in his own Palace, after he had seen his chief regal City burned, and all his people put to the Sword, yea and his own Children also, and that before his face most miserably and lamentably, and all the whoredom or adultery of one Quean. Wherein as in a Glass you may plainly see how pernicious and detestable whoredom and adultery be.  
ninethly: The nature or condition of true, lively, 
9 The nature or condition of true faith, which hath always sanctification the fruit of election, or her unseparable companion  and iustifling faith, whose unseparable companion the pure and chaste sear of the Lord, always is, the which can not be without this excellent virtue, Chastity. For whosoever seareth to displease the most holy and chaste God, must of necessity endeavour to live holily and chastened knowing that (otherwise) he or she shall provoke his high displeasure and never see him, for he hath given forth this special commandment and degree, by his select and chosen Ambassador: Hebru. 12.14. 
Heb. 12.  Fellow diligently holiness, without the which none shall see the Lord: But fornication, and all uncleanness, or covetousness, 
Ephe. 5.  let it not be once named among you, as it becometh Saints. Ephe. 5.3.  
TEnthly: our vocation, 
10. Our vocation.  for we are called to holiness and pnrenesse of life, the chief part whereof is chastity, and the possessing of our vessels in honour according to the word of God.  
Eleveuthly, 
11. The glistering beauty of this rare virtue.  Chastity itself is of itself an amiable and lovely virtue as being very good and beautiful, and such a one as by its own goodness, brightness, and excellentness may justly allure us to the love thereof, to 
* Prosopopoeia.  whom the saying of Plato by Tully alleged in the beginning of his offices may justly be applied: chastity is of such an excelling beauty, as if she might be seen with mortal eyes the whole world would be in love with her.  
TWelftly, the Form of Prayer, 
12 12. The form of Christian Prayer.  which Christ our Master hath prescribed unto us Christians: whereby we are commanded to dester. The will of God to be done in Earth as it is in Heaven. Now seeing the Angels of God are most temperate & chaste, we desire to be conformed and made like unto them in temperance & chastity.  
LAstly, 
13 〈◊〉 of Christ, 〈◊〉 confor●ation of 〈◊〉 ●clues 〈◊〉 him, by stating his moral virtues as near as 〈◊〉 can.  the example of Christ, of whom we are called Christians. To whom to be conformed is the chiofest good of Christians, & their perfect felicity, in this world Inchoate, & in the other Consummate. Wherefore when Christ (of whom, every action is our instruction) was most temperate and chaste. It becometh us doubtless, if we will be his Scholars and Disciples, to follow and imitate his temperance, chastity, and moderation, in affections, attempts and actions, what soever.  
Many other causes there be, but these may suffice, to such as have the love and fear of God in their bartes, which we ought daily to pray for, by heart and faithful invocation. For if the Devil, through our own security, carelessness, 
The love and 〈◊〉 of God are not only the foundetions, but also the stays and 〈◊〉 of all godliness, 〈◊〉 and honesty.  or negligence, can by any sleight pull the love and fear of God out of our hearts, and place in their steed and room, the love of Fleshly pleasures and vanttie: there is no cause, reason, or persuasion, will be any thing available, to stay the floods of vice and iniquity the banks and stays of the love and fear of. God once thence removed.   

Here ensueth the third part of this present discourse.  
Cause's which aught to exhort us to Temperance, Abstinence, and Sobriety, whereby Virginity and chastity is maintained, as they are both driven away by distemperance, gluttony, drunkenness, and excess its Dier and Apparel, and other abuses of the good gifts of God.  

¶ The first motive cause, 
〈◊〉 To obey 〈◊〉 commandment  to Temperance, Abstinence and sobriety.  
THE first cause, why we Christians should use Temperance, Abstinence, and Sobriety, or mode rate use of gods creatures, is the commandment of God, that severely commandeth this virtue, and forbiddeth the contrary vices, as Luke. 21. 
Luke. 21.  Be ware lest your hearts be overcharged with excess in meres and drinks. Ephe. 5. Be not drunken with wine, wherein is riot, excess and luxury: Oras some expound it, deprivation of salvation and utter destruction.   

The second cause.  
SEcondly, we must be temperate, 
2. To continue prayer the mean of supply of all our wants.  least true Hosts of God, or servant prayer, which is the only mean where by we obtain strength and power from above, to stand against all our spiritual enemies, be letted & bindered. The which cannot be done in such sort as it ought to be done, of such as use excess in diet: And therefore saith S. Peter. Be sober and watch unto prayer, whereby he signifieth unto us, that without faming and subd●ng● of our fleshly appetites by abstinence, watching, labour, meditation, & such godly exercises: we are as unapt for prayer as a Cow is for a saddle, or a Sow for a cage. And therefore one being demands, whers vertn and 〈…〉 wisely and truly answered: The next do●● to Temperance or Sobriety: meaning that without Temperance, it is impossible to continue in virtue and godliness.   

The third cause, why Abstinence, and Sobriety must be used.  
THirdly, we must be temperate, 
3. That virtue may be plantid in us which will take no root in a riotous soil.  lenst the 〈…〉, their virtues be letted and 〈◊〉. For in the ●yngdom of intemperance, where 〈◊〉, rio●, & excess here sway, there is no place lest for true wisdom, justice, inodestie, virginity, chastity, and the other virtues. For as gluttony, drunkenness, pleasure, & deliciousness, ure the 〈◊〉 wellspring of all 〈◊〉, & 〈…〉 they that lets & hindrances of all 〈◊〉 virtue & godliness. 
Impedimenta virtutum.    

The fourth cause.  
FOurthly, 
4. To escape Hell fire.  that we may escape the everlasting plagues & punishments that God hath prepared for impoenitent dronker●s, Turfetters & betty gods, as the Apostle declareth. 1 Cor. 6. Ben nor d●●●●ed a neither whores, whoremongers, not drunk aids shall possess the kingdom of God.   

The fifth Cause.  
FIfthly, 
5. Lest we should abuse gods creatures, created to god's glory & the profit of the godly. Math. 14. Mar. 6. Luke. 9  we must be Temperate, and use Abstinence and Sobriety, lest we abuse the Creatures of God, contrary to his commandment: Gather up the fragments, lest any thing be lost. Math. 14. Mar. 6 Luk. 9 Which is our master Christ's precept of Parstimonte and religious use of things. And includeth a prohibition of the abuse of all gods Creatures.   

The sixth cause, of Abstinence and Sobriety,  
SIxdy, 
●. To maintain and cotinue the health, strength, vigour, and good states of 〈◊〉 bodies.  we must use Temperance, and Sobrietle, Abstinence and Continence, lest we hurt, decay, and bestroy our own bodies. For Lecherous persons, gluttons, and drunkards, sin against their own bodies, that is: they do afflict, vex, trouble, torment and grieve their bodies, by 〈◊〉 pera●inge the constitution, or good and 〈…〉 thereof, by over charging the same with meats and drinks, by decaying the health thereof, and by proturing and fetching, through distemperance many sichenesies and diseases. And do contumeliousely, and spitefully, abuse their bodies, and do let and hinder them, and keep them from 〈◊〉 the Temples of the Holy Ghost, & instement● of divine actions, that in: of virtue and godliness, which 〈◊〉 before is declared; cannot be ●rought of them, which like Swine wallow in the miry pu●dels of Gluttonis, A●esherie, and such like vices. And herefore, as they that kill and murder themselves are greater senuers, than they that kill 〈◊〉 ●o are Le●cherous persons, 〈…〉 terers, a● Bellygods, greater offenders than others, because they efile, pollute, and destroy their own bodies which should 〈◊〉 the Temples, and dwalling places of God. And therefore, count not fleshly pleasures, bodily lust, and excess in diet, small saultes that bring unto us su●ch great mischiefs, misery, woe, and calamitis.    

The fourth part, of this Discourse, which entreateth of the causes that procure whoredom and uncleanness.  
BEcause (as wisdom teacheth, and experience proveth.) that person which will avoid any danger or mischief, must also eschew the causes thereof: It is expedient for youth to know the causes of Whoredom, Adultery, and all kind of filthiness and uncleanness, to the end and purpose, that they may avoid the same causes, with all diligence and wary carefulness, lest the pernicious effects do consequently follow, to their utter undoing: the cheese causes are these that follow.  
THe first, and principal cause, 
〈◊〉 Original ●in or our natural proneness and readiness to sin and vice.  is the general corruption of our nature, which we draw from Adamour first Parent, by means of his transgression, and falling from God, the which is (as it were) the Wellspring & root of all evil, from whence whoredom & all other sins 〈◊〉 spring and flow. The Apostle S. Paul. Rom. 7. where be complaineth of this welheade of mischief, calleth it sin dwelling in our flesh, which is our crooked nature prone and inclined to all naughtiness, the which he well calleth fin, both because it is an enemy, and contrary to the law of God: And also because it is the root of all other sins whatsoever. This is the original corruption and filthiness of our heart, from whence proceed signs, gestures, words and works, that utter and show our inward uncleanness. This inward corruption felt the Prophet David, when, héeing admonished of his sins, he cried out unto the Lord & said: 
Psalm. 51.  A clean heart create within me O God, & a right soirit renew in my inward parts. Psalm. 51. Where he destreth a clean heart to be made within him, he doth manifestly confess that his heart is polluted, and that his former sins did proceed of an unclean heart. All the godly do daily pray to be cleansed from this impurity of heart, and do watch the same as diligently as they can, and study to suppress it, and keep it under, 
The differéce 〈◊〉 the godly and ungodly.  that it break not out into wicked words and works: whereas the wicked and ungodly stir it up, and study to put it in execution or action. And this is the difference between them both. The one studieth to bridle their lusts, and the other to fulfil them. And therefore if you will be of the number of the godly and partakers of the reward prepared for them, and avoid the punishments made ready for the wicked, you must study daily to bridle your fleshly lusts, and fight continually against your own corrupt nature.  
THere be other secondary causes, 
2. Idleness, ●ndernes & ●●oyding of ●●nest labour  whereby this evil that lieth hid in the heart is fostered, fed, and stirred up, as idleness, and eschewing of honest labour, tenderness, and delicateness. An idle and full belly commonly as it were, foameth out all unlawful lusts: we see daily examples hereof before our eyes, which I now omit for brevity, and for that hereafter more shallbe thereof spoken in that part of this Discourse which entreateth of the remedies of sensual lust.  
THis corruption, 
〈◊〉 Hearing se●ng, touching ●●uncinge, &. reading, bawdy books or ●llades.  this proneness, and readiness of our nature to filthiness and uncleanness, is stirred up also, by hearing, by seeing, by touching, by dancing, and by reading of wanton and bawdy Books, or Ballads. The strongest poison of this infection is drawn in at the eyes. And therefore it is said in the book of Wisdom What is created more wicked than the eye? And therefore, they that study to live a pure and chaste life, must moderate and refrain their eyes, that they wander not to much abroad, no pass the bands of modesty. Wherefore, this sentence is oft repeated in the Scripture by the godly: I have made a covenant with mine eyes, that they behold not vanity. It is also stirred up by hearing, and therefore, youth when they hear bawdy persons (who are the devils bellows to kindle the ●●er of wanton lust in the hearers, unless they be assisted by God's special grace) blow out their filthiness, by ribawdous talk or Songs, they must stop the ears of their mind, lest they hear that by day, which they can scarce put out of their mind by night. Great danger cometh also by touching, and therefore it must be annoyed of such as study to preserus their Virginity and Chastity.  
OCcasion also is a great cause hereof, 
4. occasion & opportunity.  whither it be by dwelling together in one house, or by being long together alone without company, and therefore is to be shunned, of all those that have a care to live honestly.  
FIfthly, 
5. The cherishing of wanton thoughts.  the continuing and cherishing of soul & filthy thoughts and cogitations, for such a thought or cogitaciou, if it be suffered to tarry any space, it moveth the affection, or the desiring part of our soul or mind. The affection if it be not forthwith repressed and kept under, it is inflamed and set on fire, than the affection being inflamed and set on fire, compelleth the will to consent: and after followeth the shameful deed. The filthy fact oft committed (is turned) as it were into Nature, so that then it will be a bard matter to step back, but the party diseased, is commonly without Gordes speartall grace, even as it were compelles to fall, contrary to the counsel of the minds, contrary to conscience and reason: As appeareth in the history of the filthy Quean Medea, (though co●en of great parentage) whose desperate complayus was thus: I see the things that are better, and I allow well of them, and yet I follow the things that are worst: which is all one in affect, as if she should have said. I know and see the way to felicity, and yet I run headlong into misery. And therefore, let them that be wise, resist the beginning of this disease, before it grow interrable. And assoon as the Diveli, the Flesh, or their own lust, or the world by lowds examples, shall put into their minds, any wanton and filthy thought, or cogitation, let them forthwith without any delay, expel the same by thinking of some good and virtuous matter, by Praying, by Reading the sacred Scriptures, and meditatnug thereon, or of some other godly and virtuous book: by Temperance, Sobriety, honest labour, or some other of the exercises hereafter in this present Treatise mentioned.  
THe sixth cause of this malady is the fostering and nourishing of our natural lust, 
6. The suring thereof by forbidden aces.  by Gluttony, Surfeiting, excess of strong and hot drinks, banquetings out of due season, wanton or overgay apparel, uncomely gestures and futch like instruments of Lust, and ceremanies of Venuses sernice: and therefore all carefully to be avoided of the professors of Virtue and Honesty.  
THe seventh cause, 
〈◊〉 company or wicked 〈◊〉.  of this lothly disease of the Soul, is the keeping, baunting, and frequenting of wanton ungodly company, Which danger in this corrupt age is easily incurted of youth, for la●ke of 〈◊〉 & found judgement. For as Pythagoras was wont to say● Commonly in a mul●eude, the flock of the wicked is most, and the number of the godly least. And as a learned man of out country of late wrote: Where there is one man in these our days encouraged by the rewarne of Virtue to forth● out the secrets of wisdom: There are many which no doubt alured by the smiling lakes of Vanity, do spends their whole time in contemplation and practice of folly.  
Hereof cometh Sloth, the non●ce of Need: Pride, the these author of Penury, and Filthy lust, the mother of all mischiefs. And a little after there be some, I fears to many, that know not what Goodness means, hither will they come where Honesty dwelleth. Vnthristinesse, is their haunting house, Uncleanness, their delight, Quarrelling, their exercise, Disdain, their companion, and Blasphemous swearing, their common talk. This dangerous gulf to Perdition, of all the godly and virtuous, must as carefully be shunned as the Mariners do the Syrtes, Scylla and Charybdis (most dangerous places in the Sea, and full of deadly peril) for fear of shipwreck and loss of all, their Ship, Gourds, Bodies, and lives.  
THe eight cause, 
8 Hope of impunitic & concealemét.  of this reproachful vice in some persons, is dope of scaping unpunished, and of hiding and concealing the same. But such, 
Cicero. Honesta bonis viris non occulta petuntur. The Heathen that knew neither God nor themselves aright. But (as S. Paul declareth Rom. 1.) became vain in their imaginations, and whose foolish heart was full of darkesnesse yet save this.  neither know God nor themselves: for if they did, they would believe and be fully persuaded that God cannot abide Iniquity, but is a severe judge and punisher thereof in the impenitent, either in this world, or in the world to come. And that they that are not punished therefore in this world, have a greater testimony of God's eternal judgements, against them in an other world. And that God is the searcher, knower and judger of the heart, and therefore that no secrets can be bid from him. And that the Creator of all is more to be feared, than all creatures. And consequently, that there is no dallying with GOD, and that though they can blear the eyes of men, yet that God can never be deceived, nor mocked withal. But seethe an Hypocrite, where soever he be, and will pull of his viso and defect him, one time or an other, either in this world or in the world to come.  
THe ninth cause of this mischief, is the forslowynge and omitting of Prayer, 
9 Omission of prayer, and the other remedies for this inward disease.  the neglector contempt of God's word, yielding to slothfulness & idleness, by declining honest labours, and the lack of using and practising of other remedies, appointed by the learned & godly: yea, commanded by God himself in his sacred word: for the cure and healing of this spiritual malady, the chief whereof here after are remembered. Many more causes of this mischief or deadly disease of the mind or soul there be, which to reeite would be too long. But these are the chief. And if (by God's grace) we a void these causes, we shall also a void this mischief and malady itself. For to avoid the causes: is to avoid the effects that come thereof.   

The fifth part of this Discourse, which entreateth of the grievousness, heinousness, and enormity of whoredom and Adultery.  
FOrasmuch, as in these last days and perilous times, foreshowed by the spirit of God, wherein (for the most part) men and women be disobedient, unholy, intemperate, despisers of them which are good, heady, high minded, lovers of pleasure more than lovers of God, or loving pleasure more than God, having a show of godliness, but denying the force and power thereof .2. Tim. 3. 
1. Tim. 3.  This detestable and pestilent perversity is grown into a custom, that the more whoredom and uncleanness do abound, the more secure and careless men and women offend, so that whoredom & adultery among wicked worldlings, faithless persons, is counted almost no sin, but dalliance & pastime, though in very deed, none is able sufficiently to consider the heinousness thereof. The fault whereof, in the terrible day of judgement shallbe laid on their necks, which by the authority of their power, might and aught to remedy this mischief that daily groweth. It is a thing therefore worth the labour, for their sake at the least that have not cast away all the fear of God, briefly to set down how grievous and mischievous, how full of mischief, misery, and calamity, this sin or vice is; and what plagues and punishments follow the same.  
FIrst, 
5. 1. It resisteth God's will & ●arieth with 〈◊〉 a manifest contempt of God's commandment.  let that person that feareth God, think of the common and general grievousness of sin, or contrarying of gods will revaaled, which is, that it doth not only resist the will of God, but hath with it a manifest contempt of God's commandments, which despising of gods precepts, how horrible a thing it is, no heart is able worthily to conceive, much less tongue to utter, or pen to write. A godly man will not do any thing that should displease God, although Bee were not forbidden the same by any express commandment, how much more than ought we to take heed that we commit not any thing contrary to the manifest* commandments of God's Majesty? It easily appeareth how great the contempt of God's authority must be, when wittingly and willingly we tread his commandments under foot: If you should disobey but your Mother's commandment, you should (if it were in a godly and reasonable matter) be counted but foolish stubborn wilful Girls: 
Thus sharply I wrote, to this end & purpose, that I might (by God's grace) so deeply imprint the fear of God and the hatred of this filthy vice into my dear cousin's minds: that no sponge of concupiscence norany rags of wicked example or lewd company, might at any time wipe cut or rub away the same, out of the new Tables of their tender minds and hearts, as I hope it never did no●shall.  and (peradventure she) would so use the matter that you should repent it every vain of your hearts. But if you should disobey the queens Highness, the Prince or chief Magistrate of the Country, or Realm, why: it were death: and thinks you that you shall long unchecked disobey God, the Lord of Lords, and King of Kings, that is able to rent the earth and sink you down to Hell quick and alive, as he did Coré, Dathan, and Abiron? Num. 16. with all their disobedient company? do you think (I say) that you shall disobey this almighty God, and wittingly, and willingly tread his sacred law under your feet, & that (scotfree) without any plague or punishment? No, no, never think it, though you stand now in such wealth, prosperity, and security, that you think it impossible to decay, and to come to adversity: yet God is able (and will if you anger him) to turn all up side down, he can take away your good Mother in his displeasure, and send you such tutors and governors as you deserve, (if you willingly of deliverate purpose disobey your bounteous heavenly Father, that hath done so great things for you) that is such as will use you hardly, roughly, and (peradventure) in such sort as Peysauntes and slaves are used. Yea, & (perchance) marry you to some wayward, crabbed churls, or to some deformed loathly people, or to such like. This can god do to displease you, if you should study to displease him, as whores, and whoremongers and other wilful violators of his sacred laws do, or else he can send you such a Stepfather that shall keep your Mother so short that she shall not be able so to prefer you as she now intendeth. 
〈◊〉 Forewar● half 〈◊〉.  He is able (if with whoredom, filthiness or otherwise you provoke him to displeasure) to whistle for thieves, that shall cut your throats in your beds, and so by sudden death without repentance to send you packing to the Devil, whose service you preferred (if as God defend you should fall to such wickedness) before his: for whores and whoremongers as long as they continue in their filthy mind and purpose, are not the servants of God, but the bondslaves of Satan. He is able (if his fury be once kindled) to send the destroyer, and that swiftly like a whirl wind to set on fire the fair houses that you now dwell in, in revenge of the wickedness, wrought in the corners thereof, if (as God forbidden) you should give yourselves to such impiety and wickedness, as is whoredom, adultery, and such like vices, as I have better hope of you. * But you had need to beware of it betimes, for the Devil hath his Children, his Peysants, rascals and slaves in corners privily to allure you to it: If it may be, I mean to commit folly and abomination in corners: which if you do, you may provoke God in wrath, to give away all the Land whereof your Marriage money should be made, to your enemies: yea, and your fair and beautiful bodies (if as God forbidden you should abuse them) can he also give into the hands of your enemies, to be subject to the filthy and beastly lusts of vile slavish rascal peysants, to fowls deformed stinking, weather beaten, warp faced Soldiers. 
b This is not 〈◊〉 incony or repression of any ●nous o● godly Souldis 〈◊〉 whom this Author know 〈◊〉 to be ●ight profita● & very necessary members, defences ●mentes of the common wealth, and whom heere●enceth with all his 〈◊〉: but for 〈◊〉 admenition & amend meant of such base conrages 〈◊〉 yield them sel●●es captives to filthy 〈◊〉, contrary to the nature and property of true fortitude, and to the valiant ●age of: right Soldier, and of such as like beasts prefer beastly pleasure before the flying fame of 〈◊〉 worthy warrior, & for to awake the careless out of the deep sleep of security. Thus hath god in his just judgements & unsearchable ways dealt of late with some of our Neighbours, and that which lighteth on one, may fall on an other, if God in mercy avert it not which ought to awake us out of our drowsy sleep of carnal security, & to cause 〈◊〉 to look about us, & admonished to learn and study by due obedience to retain gods 〈◊〉, howsoever otherwise we far in this world.  And afterward when beauty is faded, to be thrust into some Kitchen or scullery to wash dishes, or into some Dongchill bore footed and bare legged to fill the dung Pot, or to some such like villainous drudgery, to dishonour the bodies that dishonoured him. For, as God hath promised to gloziste them that glorify him, so hath he likewise promised to despise, bring to shame and confound them that despise and contemn him. But why begin I to measure the Sea, and to include it in a Cockle shell? Or why go I about to reckon the means how the infinite and incomprehensible God can punish the wilful contemners of his will, pleasure, and commandments? seeing he hath infinite thousands of ways and means to punish the disobedient, that we never think of, till we see it come to pass before our eyes. And as he hath such means to punish you, if of set purpose you offeud: so hath he the like, or some far more grievouser and sharper for such vile varlets, and slavish rascals that do or shall entice you to lewdness. 
1. The favour of god: the fountain of prosperity & felicity.   
Therefore, let the love and fear of God be always before our eyes, to restrain and withhold us Christians from evil, and to keep and preserve us in his * favour and fatherly affection towards us, 
2. The dispel sure of god is the wellspring of all woe and wretchedness, of all misery and infelicity  from whence all prosperity, good success and felicity flow, as from a Spring or Fountain: as all adversity, ill hap and misery doth from his wrath and displeasure, which is chiefly procured through abuse of our bodies by these heinous sins of Whoredom, Adultery, and such like.  
SEcondly, Let us remomber that this precept: 
2. It breaketh the league & covenant between God and us.  Thou shalt not commit Adultery, which includeth an affirmative commandment, and is, as much as to say: thou shalt live chastely & holily, is a precept that hath respect to the covenant that God hath made with his people, which covenant is expressed. Gen. 17. I will be the God of thee and of thy seed or posterity: (saith God to Abraham, the father of the faithful) and thou shalt walk before me, and be 
* All god's people aspire to holiness and perfection.  holy and perfect. So that if we sin against our holiness and sanctification, by whoredom and uncleanness, we break covenant with God, and cease to be his people and confederates, and become the filthiebondslaves of Satan: which, how detestable a thing it is, god give us grace to see, and thoroughly to consider, that like Esawes we sell not our heavenly inheritance for a mess of Pottage of short and filthy pleasure.  

3. 
The grea●e 〈…〉 of 〈…〉 from 〈…〉 〈◊〉, that is 〈…〉 the son, 〈◊〉 Cause, 〈◊〉 Time. ●he place.  The grievousness and heinousness of this sin gathered of circumstances.  
thirdly, the hatefulness and detestablenes of this filthy sin is to be considered by the circumstances thereof, whereof these chiefly are to be weighed & pondered: to wit.  

1. The Person.  
2. The Cause.  
3. The Time,  
4. The Place.   
Which if you apply it to yourselves, willbe thus, or the like in effect.   

1. The circumstance of person applied to you.  
IF any of you (which God forbidden) should stain and defile yourselves with whoredom, 
●om the 〈◊〉.  it would be much more shame for you, being Gentlewomen, which should excel and shine before the common sort in Virtue and godliness, like the sun amongst other celestial bodies, planets and stars: or at the least, like the moon and day star, among obscure stars of the firmament. More shame (I say) would it be for you, that so should excel, than it would be, for one of obscure and base birth, of whom no such excellency is looked for.  
Again, 
〈◊〉 must 〈◊〉 wise 〈◊〉 and 〈◊〉 care 〈◊〉 least 〈…〉 & 〈◊〉 deaily ●y, ●ch as golden cup of flattery, pretended love or service.  if any of you should stain or blemish your selves with any of the mean, base, or rascal sort, or entangle yourselves, with any of obscure and base birth, or with such as were not able to maintain your state & degree, unwares, or contrary to the good will of your good mother, and such your friends, as intend your preferment, good, and advancement: your worldly shame would be the greater, that would so far beneath your degree abuse and disgrace yourselves, and show yourselves so disobedient, unkind and unthankful, to so loving a mother, and to so careful, provident, & faithful friends.  
Again, it is more shame for a woman to commit this vice, then for a man. For the chief, and almost only virtue, that above all things is required in a woman, is Virginity and Chastity, which being once lost, her credit is crack, especially among the wise and godly.  
Again, if you being fair and beautiful, should commit such filthiness, it would be more shame for you, 
A foul mind in a fair body, what it is  then if some fowl slut should do the same: For beauty and comeliness of person in an whore or harlot, bravely appareled, is like a ring of gold in a swines snout. And a filthy beastly mind, whorish or knavish 
* Bear with my plainness gentle reader: for vice, to youth should be set out in its black and ought colours to breed contempt and hatred thereof within their tender breasts, and lest they should be deceived with shadows and subtle shows, as 〈◊〉 fore is 〈…〉 .  qualities, in a beautiful or comely person, finely or trimly arrayed, is (with reverence be it spoken) like stinking ordure in a golden boar, beset withal kind of precious stones, and costly ornaments.  
Again, more shame would it be for you to lose your Virginity forthwith, without any striving with your, lust and concupiscence, then if you should tarry a dozen years, looking for a good husband, and then slide, being overcome with many assaults and temptations, though that too, would be exceeding shameful, & a perpetual blot, stain, and blemish to your house, stock and progeny. But of two evils and mischiefs, the first is far greater, and more detestable, and therefore a wonderful shame would it be, to make shipwreck even at the first setting out, or to fall in the beginning of our course, and like a rotten Apple to drop of the tree green before it be full ripe.  
Again, if you that have been so godly instructed of your Mother in Christ's true religion, & have heard so many good Sermons and Lectures, should now end in the flesh, where you began in the spirit, your shame & confusion would be too to exceeding, wonderful, & far greater than if some ignorant asses should commit the like folly and impietic.  
This circumstance of person, is very ample and large, & extends to all degrees & callings, & therefore every person may from thence take somewhat to withdraw himself from pernicious pleasure, As for further example, if thou be learned consider that thy mind is so much the more excellenter and liker unto God, & therefore the more unworthy such a foil, 
〈…〉.  such a filthy spot, stain, and perpetual blemish.  
If thou be a young body, have an eye to the end before thou begin unadvisedly to devour and swallow down the devils hook, 
〈◊〉 ma●o●●●lup●as. ●sualitie or ●up●no●s●es is the di●s baited ●oke, where with he eateth soul●● 〈◊〉 fishers do 〈◊〉 with an ●ooke plea●tly baited  baited with dire and deadly pleasure. Take heed what thou dost, and beware that thou do not rashly bewray and spoil the flower of thy youth, that will never springe again, lest thou lose and consume thy golden time and best years in a most filthy and abominable vice, which fly away most swiftly, but return never, and which God in mercy hath lent thee to work out thy salvation with fear and trembling, and not thy destruction and damnation, stubbornly & desperately. Take heed (I say) lest in this youthful age for lack of knowledge, experience, and good advisement, thou commit the thing that will molest and vex thee all thy life long, the grievous remembrance of the shameful crime always knawing thy conscience, and those deadly stings still tormenting thee, which filthy Pleasure at her departure, will leave in thy mind.  
If thou be old, 
〈◊〉  wish that thou hadst other folks eyes a while, that thou mightest see how uncomely fleshly pleasure is for thee, the which even in young folks is lamentable, and with seucre punishments to be restrained, but in an old doting fool, be it man or woman, is prodigious, and even to the followers of sensual lust, ridiculous and scornful: for among all mousters, there is none more monstruous than an own Leachour. O witless waltham, O doting dolt, and to much forgetting thyself. At the least, take a Glass in thy hand and behold thy hoar hairs, view well thy forehead ploughed with wrinkles, as with furroughes, and thy face most like to a dead carcase, and now being at the pits brink, take other things in hand more fit for thy years. At the least d●o thou, by the admonishment, or rather enforcement of years, that which it had becomen thee to have done, by the persuasion of reason. If God and his word can with thee nothing prevail, Pleasure herself hath thrust thee away, saying neither am I seemly for thee, nor thou fit for me. Thou hast played enough, thou hast eaten enough, thou hast drunk enough, thou hast dallied enough: it is time for thee now to be packkinge, hence with thee, why dost thou as yet grasp and hold fast the fleeting delights of this transitory life, seeing this life itself hath forsaken thee? and so of the persons of all other degrees, and several callings, for to prosecute all, were endless. This much for example sake.   

secondly, from the Cause.  
A gain, if no cause should move you to this vice, 
2. From the cause.  but prosperity, case, and your own beastly appetite (as there can be no other cause in you) then would your offence be greater, thou the crime of common strumpets that are driven thereto by poverty and penurre. The which, how shameful and reproachful it would be, wit and discretion with riper years will tell you.   

The grievousness of this opprobrious offence, drawn from the circumstance, time.  
Moreover, 
3. From the circumstance of time.  if in the time of such great light of the Gospel, that through God's merciful providence shineth upon you, you should commit this abominable work of darkness, it would increase the punishment of your sins wonderfully. If in this dreadful time, wherein appear manifest signs and tokens of God's wrath and indignation against us for our sins: as blazing Stars, Monsters, terrible sights in the Air, supernatural Earthquakes, and such like prodigious wonders, you should be so careless and so full of contempt of his dreadful Majesty, that you should with this sin, increase God's wrath, already kindled against us, your plagues, one time or an other would be horrible.  
Again, apply the circumstance of time, of the week, & of the year to yourselves: and you shall find no time for such uncleaneness, but shall perceive it heinous, shame full & unseemly, for a faithful Christian at all times thus:  
1. ON the working day, 
Not on the working day  is no fit time to commit whoredom or filthiness in, for it would be a great shame for us that when all other give themselves to labour & to please the Lord in their vocation, with honest & virtuous exercises: we alone should give ourselves to slothfulness, wantonness, vice, filthiness, & abomination.  
2. The Sunday and holiday is no fit time for the profanation & unhallowing of our bodies by whoredom or Adultery, 
〈◊〉. Not on the Sabothe day and holy day.  and such like impurity, for that day above all other the Lord requireth that we should keep holy, and dedicate and consecrate the same to his service, and in no wise that day to serve his enemies, the wortoe, the flesh, or the Devil. Besides, the very name (Sabbath) doth admonish us to rest from our own filthy will, to d● the will of the Lord. For (Sabbath) in Hebrew signifieth rest. Moreover that day is a type and figure of our eternal life wherein we shall rest from sin for ever. Which we must begin in this world, by resting from our corrupt will, lust, and desire, or else we shall never come to it. And therefore no day to work our damnation and eternal death, by such dead works as is who redome. etc.  
3. The morning when the Sun shineth, 
〈◊〉. Not in the 〈◊〉.  clearly casting forth her bright Beams, is no fit time for the works of darkness, and then we should give thanks unto our heavenly Father that he hath so lovingly preserved us from all dangers of the night past, that hath not suffered the Devil to pull down the house on our heads as he did on Jobe his Children, nor suffered our threats to be cut in our veddes, as manies be, and so forth of other his irrecompensable benefits bounteously bestowed upon us without any our besertes. And not to ●ee so unthankful for his divine beneficence, as by and by to provoke him to wrath, through out filthiness in steed of thanks for the same his great mercy.  
4. But (peradventure) you will think the night and darkness a fit time for it. No, 
Not at night.  not for For God hath ordained the night and darkness, not only that we might take our rest and sleep: but also to set afore us a type and shadow of the everlasting borro● and darkness that he hath prepared in Hell, for such as contemn him, and disobey his word and commandment. And what impudent boldness were it, 〈◊〉 to provoke God to wrath, when he setteth a sign and picture of his wrath before our face.  
5. After Dinner or Supper is no fit time for it, 
Not after dinner or supper.  for that were as if a shrewd Girl, after she had been well fed and cherished of her loving Father, would come to him, and in stead of thanks, spit in his face: who would not count such a one worthy to be 〈◊〉, scourged, and plagued? hut so do all such as being liber●ly said of their heavenly Father, run by and by and 〈◊〉 steed of gininge him thanks, by livings to him and his Saints, commit who redeem, or such like 〈◊〉 which he most abhorreth and detesteth.  
Now proceed, and apply the circumstance of (time in the year) to yourselves, and you shall, find the like, that is, that there is no time of the year fit for a Christian to commit who redome in, thus:  
1. NOt at New Year's tied, 
newyear's tide.  for that is the feast of Circumciston, when all fleshly lusts and vanities should be cut from our hearts. And therefore no time then, to let thē●uergrow our hearts and minds so much that they carry ve even to commit the outward external filthy 〈◊〉.  
2. Not at Twelve tide, 
Twelfetide.  for then God appeared & shown himself to the world, and therefore no time to commit such vucleanenesse, in the lords presence.  
3. Not at Candlemas, for that is a time of purif●y● 〈◊〉 cleansing of our souls and consciences, 
Candelmas.  & therefore 〈◊〉 time ●o pollute and defile the same with such abomination.  
4. Not at shrovetide, 
●yde.  for that is a time of honest mirth and recreation, and we christians are commanded that when we will be merry, we should be merry in the Lord. Now, now great a shame would it be for us, if that when all other rejoice in the Lord, in virtue, honesty, and laudable recreations, we alone should rejoice in the Devil, in the spirit of fornication, in vice, dishonesty, and villainy.  
5. Not at Lente. 
Lente.  for that is a time of fasting, praying, repentance, and studying to pacif●e God's wrath, and if we than should provoke him to wrath, we should show ourselves too desperate.  
6. Not at Easter, 
Easter.  when our head Christ rose from death to life, after he had conquered fin, the Devil and all the infernal Atmie, and therefore the Church hath appointed, that time special to rise from sin and corruption. Now it were to much shame for us, when all other rise from sin, that we alone should fall to sin, vanity and corruption.  
7. Not at Whitsuntide, 
Whitsuntide.  for that is the Feast of the Holy Ghost, and then euéefely we should subdue the flesh to the spirit, whom then (specially) we profess to worship and honour.  
8. Not in Summer, 
Summer.  for then all things flourish and grow to perfection, and it were untolerable shame for us alone then to wither in virtue and godliness, and to tend to destruction.  
9 Not at Lammas, 
Festum seacti 〈◊〉 〈◊〉.  for then S. Peter suffered bands and imprisonment for Christ's sake. And shall not we be able to bri●le our wanton lusts, desires and pleasures for his sake, that left his heavenly glory, and celéstial pleasures for our sake? and for whose sake this holy Apostle suffered bands and imprisonment? yea, and at the last, spent his heart blood too, as many thousands 〈◊〉, of our Brethren and Sisters in Christ have done? if we should not, with what face could we profess to be Christians, that is Christ's Scholars, and Soldiers?  
10. Not at Michaelmas: 
Michaelmas.  for them do we celebrate the feast of that victorious Michael th'archangel, that fought with the Devil and overcame him. Apoc. 12. And therefore great shame would it be for us, then to yield to the Devil, and to become his vassals, and bondflanes, and to suffer him to rule and reign in us by his filthy spirit of Fornication and whoredom.  
Moreover, we then celebrate the least of Angels, which God of his marvelous bountifulness and fatherly good will towards us, hath appointed to watch over us, to keep and defend us. And therefore, horrible ingratitude would it be, then by our lewd life to drive them away from us, for the holy, pure & chaste Angels can not abide such profanation and pollution, as is whoredom, adultery, and such like uncleanness.  
11. Not at Alhalowentide, for then all should be saints, 
Alhalowentide.  and holy, to celebrats the Feasts of all Saints, and therefore great shame would it be for us then to vnhallow and profane our bodies, and to make ourselves of Saints, dungeons of Devils, and Mansions and dwelling places for the filthy spirit of Fornication, through Whoredom, Adultery and such like wickedness and pollution.  
12. Not in Winter, 
Winter.  for then all things wither and decay, and what shame would it be for us, if this filthy vice should then flourish and war green in us, contrary even to Nature, and the time of the year?  
13. Not at Christmas, 
Christmas.  for then chiefly should Christ be borne in us, and live and reign in our minds and souls, so that then there can be no room for the filthy spirit of Fornication, for they two can not dwell together, one expelleth the other.  
Thus if we consider things well as we should do, we should find no time for this filthy abomination, 
4. The greatness hereof drawn from the circumstace of place.  neither yet (place) if it were well weighed, for:  
FIrst, the haul and Parlour, is a place of resort, and therefore no place fit for this filthiness, which you would be ashamed to commit before one poor witness besides your copesmate. 
〈◊〉 helord 〈…〉 〈◊〉, the ●rder of ●dly. S● 〈◊〉 of ●lted, ●ched ●ough sweth ●ough sweth down ●g and up ●g, he vn●andeth out ●es, he ●t out 〈◊〉 and 〈◊〉 〈◊〉 our bed ●ieth ou●. 〈◊〉 ways: can go no th●● 〈◊〉 ●tite 〈◊〉 〈◊〉 can we ●de his ●uce, or 〈◊〉 and ●pe eve 〈◊〉 who 〈◊〉 in the 〈◊〉 as plain ●n the 〈◊〉 well, 〈…〉 to him ●he a 〈…〉 13 9   
But here, those that yield to this beastly vice should remember how corrupt their judgement is, that count it a shame to commit such filthiness before a silly scullion, of a Kitchen, or in sight of the vilest rascal that is, and yet count it no shame to do it * before our glorious God, and all his heavenly hosts of innumerable Angels & saints, who beholdeth even the secret thoughts of their hearts, so far of is it, that he is ignorant of their doings, 〈◊〉 they never so privily done in corners, and before innumerable wicked spirits their enemies, which laugh at their overthrow, and will be their accusers at the dreadful day of judgement. Those things I say they should remember, and learn not so much to fear man, as him that can cast both body & soul into Helster Math. 10.28. Being fully persuaded that God's word abideth for ●euer, which is: that there is nothing covered that shall not be disclosed, nor his, that shall not be known. Math. 10.26. ¶ The Chambre.  
SEcondly, the Chamber is no fit place for it: for that is appointed only in this respect by God's ordinance for lawful Matrimony, who hath also commanded to keeps the bed and Chamber undeftled: but whoredom deftleth all, and therefore hath no place there. Again, our Chamber unto us, is as nests unto Birds: now the common Proverb, in every Tapsters, Clown, and Carters mouth, telleth us, and that truly: that it is a filthy birds that bewrays his own nest. ¶ Buttery, pantry. etc.  
THirdly, the Buttery, Pantry, Bruehouse, Backhouse, Larder, Seller, and Kitchen, are no fit places for it: for all these are rooms of provision and nourishment whereby our heavenly father sustaineth, cherisheth, comforteth, and maintaineth us in life, health, strength, and good liking: and if we should offend & displease God there, it were as if a loving kind hearted Father should make much of his Children, & provide all things abundantly for them, and they in stead of thanks, 
A gross similitude, but yet plainly describing detestable ingratitude.  would get up 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 door?  
Finally, if any unmarried persons, should defile themselves in any place of their Parent's house, and make as it were a privy Stews there, it would aggravate and exaggerate their offence exceedingly. For as common sense and experience teacheth us: It is a fowl Spaniel that scombreth in his own Caniell: Which horror of nature, it would seem that God respected, when he made a Law, 
Deut. 22.  that the woman that had played the whore in her Fathers or Mother's house (the matter not being known before marriage, when her husband taking her for a Maid, should find her the contrary) should be stoned to death at the door of her fathers or mother's house, Deut. 2●.  
Thus, if you woulder things aright, you should find neither time nor place for this filthy fact. The multitude of circumstances whereby this sin is made more gr●tuous, are more than I can rehearse: all circumstances notwithstanding may easily be observed in every fin or vice, if there be present a mind endued with the love & fear of God, and go●ly circumspection. But these many for a taste or show? Now to the rest that is needefulll to be known herein.  
Yet more of the evils, mischiefs, miseries, and calamities, that come by whoredom, adultery, & such like uncleanness: First, to all persons in general, & after to christians in special, & to such as take upon them the name of God.  
HOw great the evil and naughtiness of this sin is, and how hurtful, no man is able sufficiently to consider, yet to moon us to the hatred and detestation thereof, it were good to note some en●s, mischiefs, and miseries that are proper and peculiar to this sin. This it hath common with other heinous crimes: that it excludeth from the kingdom of God, that is: It breaketh the vande of our communion or selowship with God, 
〈…〉 ●om, & it is to 〈◊〉 our 〈◊〉 king 〈◊〉 of god.  which is holiness of life: for God will have no fellowship with filthiness and iniquity, that is done of deliberate and set purpose. It cutteth us from Christ's Church, the communion of Saints, and maketh us to be of the devils Synagogue or company, the communion of the wicked, or to utter it more plainly. It maketh us of the children of God, the bondflaves of the Devil, for so affirmeth the Apostle .1. Cor. 6. Be not deceived, for neither Whores nor Whoremongers, nor idolaters, no Adulterers, nor weaklings, nor tenderlings. etc. shall possess the kingdom of Heaven. It must needs be a great evil and mischeese, that maketh a man or woman the dear creature of God, subject to eternal destruction, by excluding them from the kingdom of God. Therefore, this evil and mischief in this sin and offence, ought not therefore to be counted the lighter, because it is common to other great sins: but ought rather to be counted most heinous and grievous, because it maketh a man or a woman most miserable and wretched of all: But (as I said) let us view the evils and mischiefs that come with this stinking sin peculiarly, and with none other.   

Evils and mischiefs proper to Whoredom, Adultery etc.  
FIrst, 
〈…〉 〈◊〉, & 〈◊〉 the 〈◊〉 and 〈◊〉 man 〈…〉 〈◊〉 woe 〈…〉.  it troubleth, muddeth, poisoneth, rotteth, and infecteth the Well head and root of our nature: for the strength and force of generation, wherewith all our bodies by the great and wonderful counsel of God's providence, are endued, whereby our stock and kind is increased, and enlarged, and whereby we leave other in our rooms to worship God when we shallbe translated and carried to Christ, is by this filthy sin perverted, polluted, defiled, and phrophaned, whiles it is flavishly subject to the corrupt and wicked affections of forbidden lust and concupiscence. Who is able sufficiently to weight what a detestable crime it is, to bewray and make filthy the origin, beginning root and Well heads, of the sacred Nature of mankind, whereof the glorious Son of God (now reigning in Heaven with his manhood) is partaker?  
SEcondly, Whoremongers and Adulterers do violate, 
It breaketh the band of public honesty.  corrupt, & forcibly break the band of public honesty whero? great regard aught to be had. It is Gods will that mankind should have a lawful and honest beginning, and that our life should not be polluted and destled in the root and beginning thereof. And therefore hath forbidden all kind of vucleanenesse. For what profit could we have of honest parentage, if the society of our life be defiled, and public honesty violated? for what greater shame can there be in stock and parentage, then to be the issue and offspring of a whore and knave? as therefore they are unworthy to live amongst men, that are touched with no care, nor study to retain public honesty: So this filthy sin is peculiarly detestable, and to be hated before all other sins, because thereby the honesty that ought to be among such as line together, is dissolved and brought to nought.  
THirdly, they that haunt whoredom and adultery, 
By this beastly vice we sin against our own bodies, by unhallow & dishonour●g the same thereby.  do run into this mischeese the other sinners do not, to weet, that they do sin against their own bodies: hereof doth the Apostle admonish us .1. Cor. 6. After this manner: Flee whoredom, for every other sin that man or woman committeth, is without his body, but they that commit whoredom, sin against their own body. To sin against our own body, is to do injury to our own body, and that is done two manner of ways: either by hurting the constitution, complexion, or good and healthful plight and state thereof: 
How many ways we do injury OF wrong to our own bodies.  or else by polluting and profaning the holiness and purity thereof. The constitution, good plight or healthful state of our bodies, is hurt and impaired by surfeiting and drunkenness, as afore is showed. The purity and holiness of our bodies, is contaminated and destled by whoredom, adultery, effeminateness, incest, and such like beastliness. The purity and holiness of our bodies, 
If whoredom ●olute the ●udie● of chris 〈…〉 〈◊〉 of ●thwicke●.  is the honour of our bodies. Now our Purity and Holiness is polluted, bewrayed and defiled, by such sin as the act and doing thereof, is such, that it maketh our bodies (that were made to reign without head Christ, in eternal glory) polluted and filthy, which is done by such sins as are last before named. Hitherto hath the Apostle a regard. 1. Thes. 4. Where he saith: This is the will of God, that you his people be holy, and that ye abstain from whoredom, and that every one of you be skilful to possess his vessel (that is his body) in holiness and honour, and not with the desire of lust, as do the Heathen that know not God. Here we see in this place, how the whoremonger, and lecherous person, do sin against their own body: whiles by committing whoredom and uncle anes, they do pollute and defile the holiness & honour of they● own bodies. For to the holy Apostle Saint Paul: To abstain from whoredom, is to possess our bodies with holiness and honour. And to commit whoredom, is to forego or forsake the holiness and honour of the body, wherewith it is adorned.  
FOurthly, 
〈◊〉 dye●th a● 〈◊〉 and ●emaddeth the followers thereof.  this mischief and misery, doth the filthy spirit of Fornication, Whoredom and Adultery bring always with him, that whom so ever he doth possess, he doth so blind and bemadde, that they have small or no regard to their reputation, good name or fame, neither to their Health, wealth, nor substance: and this do● they admonish us of, that paint Cupid, the son of Venus' blind, without eyes. For certainly, Sensual lust, is the mother of Blindness. And in very deeds Whores, or Whoremongers, and Adulterers, are as ●lynde as buzzards: They neither see their own shame, nor their copartners, whereof at the last, if GOD give them grace to repent, they will be greatly ashamed. They think they are in some pleasant Paradise of pleasure and delights, whereas in verys deed, they wallow in the mire of filthiness, shame and confusion like Swine and rammish Goats. They are so beblinded, that they can not see, what an unseemly, miserable, and frantic a thing it is, to love beastly pleasure, to ware pale, wan, and coarsely coloured, to become lean, and out of all good plight and liking, to weep, to blother, to year, to sob, to brawl, to chide, to curry favour, and flavishly to be subject to a filthy sink and stinking strumpet, or to some beastly doung● hill Slave, bewrayed and overwhelmed with all kind of villainous vice.  
FIfthly, this detestable sin hath this property also: 
It bringeth with it a desire to sin, & offend still without cea●singe.  that it is not ended with once or twice committing the fli●hy fact, but is carried with a certain continual study of sinning, and holdeth a Man or Woman (as a Captain) Prisoner, or Bondflave, and wearieth their snared and entangled minds both day and night, with most vain and filthy cogitations, thoughts & destres. So that they feel as it were a kinds of Hell within their minds, they are so vexed and tormented inwardly with the troublesome spirit of Fornication or Whoredom, 
Two mischiefs or woch whereof one always way teeth on unlawful lust.  and so shall continue for ever, 〈◊〉 GOD in mercy mightily renew them by his principal spirit of repentance. And therefore whosoever do intend, to yield themselves to the f●ithie spirit of Fornication, let them make this reckoning with themselves before hand, that one of these two miseries most certainly will follow and come to pass: 
1. The one.  Either that the poisoned Cup of fleshly pleasure being once tasted of, will so bewitch, obscure, dusk, and darken their minds, that they shall go from filthiness to filthiness, from shame to shame, and from villaing to villainy, until they being utterly blinded, fall into a reprobate sense, and seared conscience, that can feel no difference between Vice and Mertue, Godliness and wickedness, honesty & dishonesty: And so being incorrigible and obstinate in evil, lewdness, and naughtiness, can never leave beastli pleasure, no, not then when it hath left them. The which we see to come to pass commonly in the followers of ●lthy pleasure: that when the body, touching the act of generation is utterly dried up, bewti withered, their blood cold, their strength failing, and their eyes dazzling, yet they never leave itching. And then with more wickedness they become bawdy talkers, then in times past they were shameless deres, than the which thing what can be more detestable, or more monstrous? Or that if it come to pass by God's special favour, 
●. The other.  that they come to their right mind again, and repent them of their wickedness, filthiness, and folly, yet that short and fugitive pleasure must be sorrowed for, with great grief, & vexation of mind, with much labour, and many salt and brinish tears. How much better therefore were it not to taste at all of this dangerous cup of deadly poison (forbidden lust I mean) then either to be brought into so uncurable blindness, or to buy so far too dear, so false and fleetpng a shadow of pleasure.  
SIxtly, 
It maketh a 〈◊〉 or wo●an light, un 〈◊〉 and un profitable.  it maketh a man or woman not only vain and light, but all together (in a manner) unprofitable. For it cannot be that that person can be profitable, either unto himself or other, that is possessed with the spirit of Fornication or whoredom, of what degree so ever he or she be. For what excellent thing can that mind bring to pass, that the Devil hath snared, bewitched, and beeblinded?  
Seventhly, 
〈◊〉 into great perils and dangers of body and 〈◊〉 foul.  it casteth a man or woman into great dangers and jeopardies of body: both of sicknesses, and diseases, as of the Palste, Phrenste, French pocks, and diverse other horrible and lothly maladies, and many times of life and limb too, as witnesseth Solomon, in his proverbs: Zeal and fury shall not spare them in the day of vengeance, neither shall it hear any's prayers. And in an other place, Solomon compareth the followers of this vice, unto an Ore led unto the Shambles, and unto a Bird, making haste unto the Suare: For as the Bird with a little corn is enticed into the snare, and so caught and destroyed: so doth the Devil with the hayte of filthy pleasure, catch many, and lead them to misery and wretchedness in this world, and endless perdition in an other world: And as the Ore is first pleasantly fed, and then driven into the Shambles, and knocked in the head: so the Dinel ●des many with pleasure and vanity, to prepare them and make them meet for his Hellish shambles of endless torments.  
EIghtly, this sin is of this Nature, 
8. It bringeth two to the devil at once, unless god in mercy draw them back.  that it bringeth two persons to destruction at once. He that otherwise Anneth, because he sinneth alone, repenting alone is restored, and in his conscience by God's grace qui●ted, but the Whoremonger, Whore, and ●ulterer, when they repent, if they truly repent, they can not be but greatlies troubled and vexed in conscience in their behalf, with whom they have offended, and whom they caused to 〈◊〉 with them into the devils claws, out of the which God in mercy hath delivered them.  
ninethly, it taketh away our good name and fame, 
9 It loseth our good name.  which as the wise man sayeth, is better than gold and precious stones, and maketh us infamous, odious, and hateful to God, and to all godly and virtuous persons. For the brute and rumour of no vice stinketh more caryonlike unto them, then that of Lechery and beastly lust.  
These and many other mischiefes●, doth this fin of Whoredom and Adultery draw with it, 
1. It dismembreth Christ & maketh us of the beautiful children of God, the ugly elves of Satan, that is It dissolveth our communion with christr, & ma ●eth v● members of the 〈◊〉 Syna●ge, ●he congregation of the wicked & ●mned.  of whom soever it be committed, but these horrible evils and mischiefs that follow, concern Christians only:  
FIrst, Christian men or women, by committing whoredom or adultery, or such like uncleaneness, take the members of Christ, and make them the members of an Harlot. For we Christians by faith and sanctification, are so joined to Christ, and Christ to us, that we are knit and grow together in one body, and by sticking and cleaving unto him, are made one spirit with him. And because they that do commit whoredom, are made one body with the whore 〈◊〉 Harlo● 〈◊〉 they do commit the villainy withal, a● the spirit 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 members of an Harlot? God forbids Therefore, that christian man, that coupleth himself with a whore and tha● christian woman that joineth herself with a unflet, 〈◊〉 
* Christ and his church are one mystical body and therefore they th●● pluck any memore of the church, that is any christian fr● christ (which is done by whored●, etc. pluck a sun● Christ, or dismember him as much 〈◊〉 them 〈◊〉.  dismember, and pluck a s●●der Chris●e, as much as in them lieth. For it is impossible to draw Christ to be partaker, and have communion with such pollution & ●●lthinesse, who is not only pure and holy, but pureness and holiness itself. And because it is an abominable thing so to do, the Apostle useth that word that is only used in matters of great absurdity, saying as it were: God forbidden that the thought of any such abomination should ever enter into the the hearts of any Christian. Here ought we christians to mark well, that our spiritual unitis that we have with Christ, is not only of soul, but pertaineth also to our body, so that we are flesh of his flesh, and bones of his bones, as we read in the says chapter, otherwise the hope of our resurrection would he but weak, unless our conjunction with christ were such that is full, whole and perfect. Our coninnction with Christ, and Christ with us, is far straighter and nearer their is the conjunction of man and wife together. And therefore, we must make more account of it, then of the other, that we may keep it with very great ●elitie, and chastity. For if they that are joined together in marriage ought nor to ●oyne themselves with wh●●es and harlots, much greater unlawfulness is this in christians, to rent the communion and conjunction with Christ, that are not only one flesh with Christ, but also one spirit. And where the Apostle sayeth in the place aforesaid, that be that cleaneth to an whore, is made one body with her, and for confirmation thereof, bringeth this sentence out of Genesis: For they shall be both one ●●●she. Which Sentence God pronounced only of Marriage: you must note, that whooredovie is the corruption, marring, or destruction of God's institution, Marriage 〈◊〉 and therefore, that which may be spoken of marriage, may in some respect be applied thereto. The Harlot and his whore are coupled together, and so are married persons, that marry according to God's word. But here is the disser●uce: the harlot and his whore, have a polluted and unpure communion, whereas the other is pure and sanctified by God's word. The unity of whores and whoremongers, is in God's 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 joined together, in the love and fear of the Lord, according to his word, in deed and sincerity, without hypocrisy, carnal lust, or worldly respect. The remembrance of this, should never go out of the minds of us Christians, which if we could always héepe in mind, and not suffer the internal Puttock the Devil to pick the seed of God's word out of our hearts, it would make us always careful and studique to possess our bodies in hotinesse and honour, and not to pollute and defile them with whoredom and filthiness, which we hope shall reign with our head Christ, and all his glorious Angels and Saints, in Heaven eternally. What greater injury, spite, or contumely then this ran we do to our bodies, 
The profanation and unhallowing of the temple of the holy ghost, and making it a dungeon of d●ucls.  that were made to live and reign with Christ in bliss unspeakable, world without end?  
THe second horrible evil, or mistheese that whoeredome and vucleanenesse bringeth to Christians, is the profanation and unhallowing of the Temple of the holy Ghost, which is their bodies, and the converting and turning of the same into a Dungeon of Devils: for so saith the Apostle in the place above recited: The body of a Christian man or woman is the Temple of the holy Ghost, which they have in them from God.  
Now how horrible a thing both these crimes be:  
First, 
1. The dissolving of our Communion with Christ: and the growing in communion with the devil, and all the dampened 2. The profanation of god's temple, and making i● the devils takes.  of the me●thers of Christ, to make the members of an hoore or harlot, and to be made one body with them: yea, to dissolve the Communion, that we have with Christ, with his holy Angels, with all Saints, and with the whole number of such as shallbe saved: and to grow in communion and fellowship with the Devil, with filthy spirits, with the malignaut Church, the congregation of the wicked, and with the whole rabble of the dampened. And moreover, to profane and pollute, not a material Church, built of dead stones, but the true spiritual and lively Temple, wherein the holy Ghost dwelleth, & to turn it as it were, to a jakes for Satan, and filthy spirits to lay their filthiness in. Now horrible and detestable (I say) these 〈◊〉 cursed crimes (yea and those that ensue also) be, 
3 The plucking of 〈◊〉 out of the rule & governemet, of christ our ●emer, that bought us with his heart bl●d, to serve him in holiness & righ●●ousnes, before him all the days of out limesand the s●●ring of ●s under the rule and guiding of ●athā to 〈◊〉 him, in filthiness, & abomination: which is to sin against the blood of our redemption: * our spiritual ●●cruie●, who and what they be. 1. Flesh, what. 2. world, what it is.  a Christian heart can easily conceive.   

The sinning against the blood of our redmption.  
THe third evil, and mischeese that whoredom and uncleanness bringeth unto Christians, is that thereby they sin against the blood of their redemption, and against the right interest and title of their redeemer. You are bought sayeth the Apostle, with a great price, and you are not your own, gloriole therefore God in your bodies, and souls, which are Gods. And in the Him●s that you say commonly at Service, is plainly declared unto us, why, and to what end and purpose we are redeemed: which is, that we being * delivered out of the hands of our spiritual enemies, sin, the world, the flesh, and the Devil: that is, from our own 1 corrupt desires, and filthy concupiscence or lust, contrary to Gods will and word. And from the 2 contagion and infection of the wicked, or from following their wicked examples of life, and from all the 3 snares, temptati●s, suggestions, and inward motions, 
3. Devil, wh●●  that the Devil shall from time to time put in our minds, cogitations and thoughts, that we I say beings delivered from these enemies of our soul, might serve him without fear, in holiness and righteousness before him, all the days of our life. Therefore, they that be Whoor●s and whoremasters, Harlots or Adulterers, that give themselves to whoredom, adultery, and such filthiness, do take away themselves wholly, both body and soul out of the hands and jurisdiction of Christ's their redeemer, and yield themselves bondslaves to Satan, to be ruled by his filthy spirit of Fornication, and so do unto God great spite and villainy, whom they ought to glorify both in body and soul, by the cleanness, purity, and holiness of both.  
FOurthly, 
4. It driveth away the spirit of prayer so that we cannot pray to any our profit.  this filthy sin maketh that Christians can not pray, it taketh from them their armour & defence, which is Prayer, as the Prophet telleth us: A strong Tower is it to the faithful, to call upon the name of the Lord, it defendeth them against all temptations and assaults. This defence it taketh away from them, and leaveth them unsensed, and helpless, to be a prey to the Devil and wicked spirits. For as Saint john saith: 
1.10.3.8.  1.10. Ca 3. Verse. 8. He that of deliberate purpose committeth sin, and of purpose continueth therein, without repentance is of the Devil. And the Scripture sayeth in many places, that God beareth no sinners: that is that have a purpose to continue in sin, but that their prayers are abomination unto him, as we read in the Psalms. And for confirmation hereof, I will not stick to set down word by word, the judgement and sentence of the great Prophet of this age, of that bright light of Christ's Church, and worthy Instrument of God, by ●●om it pleased his divine Majesty, to bring again the light of the Gospelle into the world, in these last days. D. Martin Luther, who expounding the .134. Psalm useth these words following: 
〈…〉 & li 〈…〉 diabol● 〈…〉.  〈…〉 prayeth, and is possessed with the sin of Covethusnesse, Fleshly lust, or any other Devil, to him the Lord saith, Psal. ●0. What hast thou to do, to declare mine ordinances that thou shouldst take my covenant in thy mouth, saying thou hatest to be reform, and hast cast my woo●des behind thee? For when thou seest a Thief thou runnest with him, and thou art partaker with the Adulterers, Whores, or Whoremongers, etc. Such was the Prayer of the Phariste, whiche● departed out of the Temple uninstified, 
Luke. 18.14.  Luke. 18. And in this place the Prophet inveigheth against Myperrites, which think, that when they pray, GOD seethe not the uncieanesse of their hearts. This is (therefore) a necessary prayer, that first GOD would give us his word, and defend the same against all vain spirits and Heresies. And secondly, that he would preserve us in innocency, and keep us from Hypo●rifie. These be the very words of this Reverend Father, constrmed and ratified by God's word, wherein we have slew things to mark and consider.  
first, that by the judgement of this prophet or 
* Sy●●ima 〈◊〉 Proph●a, 〈◊〉 Vide●s, Verevidens quia plas co●●cris, ●●ae aeta●●is vi●debat. ●●●oque me●●●o propheta 〈◊〉.  Seer: Fleshly Lust is a Devil, and co●sequentlye, they that are possessed with it, are possessed with a Devil, and therefore had great need most earnestly to Pray to CHRIST, the driver out of Devils, to expel the same. And the self same thing, signifieth the Scriptures vute us, by calling it the spirit of Fornication, or Whoredom.  
secondly, that GOD refuseth and rejecteth the Prayers, Worship and Service of such as will not be reform, but despice God's wor● 〈…〉 take par●● with the wicked and ungodly.  
thirdly, that the Prayers of flesh 〈…〉 sous, are but mere, Hypocrisy and dissembly 〈…〉 therefore well compared to the prayer of the Phar●  
Fourthly, that fleshly minded persons depart 〈◊〉 praying unjustified, that is, baninge all their sins upon their own back unforgiven, for as to be justified, is to have all our sins forgiven us, and we to be counted just and innocent: So to be unjustified is to have our sins vetayned, and, we to be counted guilty and worthy eternal damnation. Which, how borrible a thing it is, I leave to your considerations, when you come to ripe years.  
Fifthly, we have hear set down a short and pithy definition or description of Hypocrites, or countersaite Christians, thus:  
Hypocrites are such, 
Hypocrites who.  which think that when they pray, GOD seethe not the uncleanness of their heart: A more fuller description of Hypocrites may be geathe, read not of the same place, of the words a little before, thus: Hypocrites are such as have commitied some notable or heinous sin, or of deliberate purpose, leadings any part of their li●e contrary to God's word, are not only without all remorse of conscience, but also make a great shew● of Religion and holiness, presume without repontaunce or purpose of amendment, even in the holy Lords presence to pray, who hath protested in many places of his word, that the prayers of the impenitent are abominable in his sight, and not living the Gospel, but rather leaving the Gospel: especially in life and conversation, yet brag of the Gospel as though they were true Christians. This description may plainly be gathered out of that reverend Father, his Exposition upon the said Psalm.  
finally, we can not pray, but according to the form that our Master Christ's hath taught us, whose Scholars we profess to be: Our Father which art in Heaven. etc. But look all the whole Scripture throughout, and you shall find that we can in no wise call God our Father, but only in respect that we have communion & union with Christ, his only Son, in whom alone resteth our adoption, and title of sonship to godward, or toward God. Which communion and unity, if we dissolve and break (as afore is said) by whoredom and such like wickedness, we cannot call God any more our Father, but our dreadful and terrible judge, for so is he to all such as are no members of Christ's: For without christ we are under the law, and subject to all the curses thereof, which are horrible. 
Deut. 28.  Deut. 28. The reading whereof would make a Christian heart to quake & tremble, once to think to dissolve the Communion with Christ: in whom alone he is delivered from those curses, and without whom all hang over his head. And therefore, whores and whoremongers, when they pray (if they will say true) they can not say: Our father which art in heaven: But rather our fierce, angry, and terrible judge and revenger. Neither can they say with a sencere and no double heart: Hallowed be thy name, thy kingdom come: Thy will be done etc.  
For Whoares, Whoremongers, and such like, as as long as they are of that mind, be determined not to hollow and sanctify God's name: but to profane and vnhallow the same: Not to have Christ ●●igne in them, by his spirit of Chastity, and Sanctification, but the devil by his filthy spirit of Fornication. Not to do God's will, which is their holiness, and that they should possess their bodies in holiness and honour, but to do and execute their own filthy lusts and pleasures: And so of the relt for to presequnte all, it would be too long, but this much, for a taste.  
Likewise, of the Creed, or form of christian Faith: No Whore, nor Whoremonger, can, or doth rightly believe any one article thereof: For how can such look for any good at God's hand, whose wrath, anger, curse, and malediction, 
〈◊〉 in the Father. Not in the So●.  hangeth over their heads. In the Father they cannot believe, for the cause above said. In the Son, if they did believe, they would as Christ testifieth, follow his doctrine, which is to repeut and believe the Gospel: neither of the which will they do.  
In jesus they believe not, 
Not in jesus.  for he is a Sau●ur of his people from their sins. Mat. 1. But whores and whoremongers have such a deadly delight in their sin that is so pleasant to the flesh, that they will not be saved from it, they make more account of it, than they do of their own salvation and redemption by jesus the Saviour. 
In Christ nothing at all  In Christ they believe not: for all that truly believe in christ, are by faith made partakers of his triple or threefold Office. 
1 prophets.  They are made prophets, to know what is God's will, and to study to do the same. 
2. pre●stes.  They are made priests, to kill in sacrifice their fleshly and beastly affections, and to offer up their own bodies a lively Sacrifice to God. 
3. Kings.  And finally, Kings to rule and reign over sin and corruption, over all lust, pleasure, vanity, concupiscence and all uncleanness. Neither do they truly believe that christ died for them, rose again, and ascended into Heaven: for if they did, they should seel in themselves the force and efficacy of Christ's death, in dying to sin: of his resurrection, in rising up to virtue and godliness: and of his ascension, by having their conversation in heaven: and by contemning the world, and the vanities thereof. Neither do they believe that christ shall come to inudge the wicked to eternal torments: For if they did, they would leave their wickedness. Neither in the holy Ghost: for he sanctifieth all the faithful, and giveth them grace, to love and follow holiness, virtue and godliness, and to hate and detest profanation, corruption, vice, and impiety. Neither the holy Church do they believe, which would be none at all, if every one were or should be as they are. Nor the communion of Saints, seeing they have communion with the Devil (as afore is said) and with all the wicked and dampened. But specially, they believe not the resurrection of the flesh: for if they did believe that it should rise again to everlasting glory, and to reign with christ in Heaven, they would not pollute and defile it with whoredom, filthiness, sin, and wickedness, as they do. Dr if they were persuaded that they should receive according to their deeds wrought in the flesh, whether it be good or evil, vice or virtue, wickedness or godliness, 2. Cor. 5 10. Math. 16.17. Rom. 2.6. Gal. 6.5 1. Pet. 1.17. Revel 2 2.3. & 20.12 & 22.12.  
Thus you see, that Faith, Prayer, and Whoredom will not stand together. For whoredom expelleth them both, and therefore is as a perilous and venomous Cockatrice, that, so, as before is declared, eateth up, poisoneth, infecteth and consumeth all virtue, godliness, religion, and christianity. Now if whores, whoremongers, and all other fleshly minded persons, had the grace, deeply to consider these things:  
first, that they be possessed with a Devil.  
Secondly, that they cannot pray nor serve god, as long as they be of that mind, and so left open without defence or any saulfgarde, to be a pray to all wicked spirits.  
Thirdly, that they are but hypocrites and dissemblers, whose portion is in the Lake, that burneth with Fire and Brimstone, as is reneled unto us in the Revelation, Chapter. 4.  
And last of all, that they are without Faith and unjustified, and in the state of damnation. In danger every moment to sink down to Hell, if God should exercise his judgements (which are terrible and unsearchable against them. If they had the grace (I say) to consider these things aright, they would soon be weary of so wretched and miserable an estate, and turn to GOD in haste.  
FIfthly, 
〈…〉.  it doth not only sweep clean away Faith and Prayer: but also the true knowledge of God's whole religion, and all godliness, virtue and goodness, out of our hearts. For as Saint john in all his first Epistle doth inculcate, and beat into our beads: No man can be of Christ's religion, unless he doth endeavour himself to keep Christ's commandments. Now Christ's will and commandment, is as you have heard, that we should possess our bodies in honour and holiness, not in lust and concupiscence, as they do that know not God. 1. Thes. Cap. 4. For the Lord is a revenger of all such things. For God hath not called us unto uncleanness but unto holiness.  
Here I might go throughout all the ten Commandments, in like sort as I have done afore, almost throughout the lords Prayer, and confession of our faith, and so prove that whores and whoremongers keep none of them all. For example whereof, let us take the first commandment: If they did love God above 1. all things, as that commandment requireth, they would not disobey him, for a little filthy and beastly pleasure. And to touch them all for admonition sake to the ignorant: If they did keep the second commandment, they would serve the Lord in spirit and truth, as thereby is required, and not the flesh in lust and dissimulation. If the third: they would not take the name of God, Christ, in vain: For in vain is it to be called a christian, the member of Christ, but to be in deed, the member of an whore or harlot. If the fourth: they would express in their life and conversation, the spiritual rest there commanded, that is, to rest from their own will, to do Gods will, which is our holiness and abstinence from all uncleanness, as before is oft declared. If the fifth: they would honour the bodies of their Neighbours, and even christian, and not dishonour and profane them with such filthiness, and abomination, and they would honour God, the father of Fathers, or chief Father, of whom all paternity or fatherlinesse is named, in Heaven and earth, by due reverence and obedience to his said commandment of holiness, and continency from all impurity, so oft in sacred Scripture repeated and urged. If the sixth: they would not so cruelly slay the soul as they do: For to separate the soul from GOD, the life thereof (which is done by whoredom and such like beastliness) is to kill and destroy the same, & so to commit spiritual murder. If the scuenth: they would live temperately, modestly; soberly, chastely, and honestly, as thereby is commanded. If the eight, they would not steal away their own good names and fames, which is more precious than any worldly substance: nor their bodies and souls from Christ, the right owner of both, for he bought them full drare, even with his own heart blood. If the ninth, they would not bear false witness, to the whole Church and congregation of Christ: protesting themselves to be the members of Christ, whereas, in very deed, they are nothing less. And as for the tenth, it is directly and expressly, against lust and concupiscence, wherein whores and whoremongers walk.  
These things might be amplisied, and drawn out at large, with horror and detestation. But my leisure (as I said) will not suffer me to prosecute all. Thus much (for assay) may suffice, for godly, diligent, and virtuous minds.  
And thus you see that whores and whoremongers, do neither believe, nor pray aright, nor keep any of gods commandments, and so consequently, that christian Religion and whoredom, can not be in one person, at one time and instant. And therefore, as long as we are possessed with the filthy spirit of Fornication, we are for the time as Infidels, and strangers from God, and without a God, which how miserable a thing it is, I pray God open the eyes of our minds, that we may see, and deeply consider.  
These things I thought good, briefly to note, to the intent that I might give an occasion to you, and to all that are Godly disposed to think on, and to consider the peculiar, proper, and special naughtiness and hurtfulness of this beastly sin, which other sins have not, to the intent, that as it is singularly burtful, so it may be shunned, and avoided with a singular hatred, and detestation. For it is more 〈◊〉 to be hate●, that hath more evil, malice and force to hurt, than any other sin.  
There be many kind of venc●nou● beasts, all which are shunned and avoided, but those that are most poisonous, or fullest of poison and venom, are most bated, and with greatest diligence avoyden, such are Uipers, Scorpion's, and such like venomous Scrpentes.  
Let a godly person therefore, think that whoredom is a most poisonful viper, Cockatrice, or Scorpion, full of deadly poison, though sweet and pleasant to the taste at the first. And for this cause most detestable, and to be eschewed, because it doth abound with a certain peculiar naughtiness, that other fins have not, as hitherto in this part hath been showed, at large.    

The sixth part, which entreateth of remedies against these mischiefs.  

A short Preface to this part.  
NOw you have seen the dangers, evils, 
6. Remedies agayost this mischief.  and mischiefs of this most hurtful and poisonous sin, though yet to the flesh most pleasant and delightful: It is expedient and needful, (because we are a●●● naturally thereunto inclined) to show you how by God's grace you may overcome and subdue this filthy vice, be you never so much by nature thereunto addicted. For the better understanding whereof, you are to note (as before is declared, but can not be too often repeated, especially to youth) that we Christians are in this world, as Soldiers in a Field or Camp, to fight against our spiritual enemies, the world, the flesh, and the Devil, that is: 
1. World, what it is.  against the vicious examples of wicked and worldly minded persons which is signified by this word (world. 
2. The Fle● what it is. ) Against our own fleshly lusts & desires which is understanded by the (flesh.) And against all idle, 
〈◊〉 De●ul.  sinful and wicked thoughts cogitations, temptation's, suggestions, and motions, which the Devil sha● move us unto. And for this cause, the Church here on earth, or the company of the faithful, such as shalve saved, is called the Church Militant, that is to say, which is in Camp, battle, warfare, & sighting. For (in deed) unto true Christians, that are so in deed, in heart, and verity, and not in countersaiting distimulation and hipoeriste, this world is nothing else but a Field, Camp, battle and warfare. We must fight stoutly and valiantly against all kind of sin, vice, and corruption, and what so ever rebelleth against the most holy will, Law and commandments of the glorious God, or any part of his word revealed unto us, by our gra●●d Captain Christ, under whose Ensign and standard we fight, and into whose Muster book we gave our names, when we were baptized. In which conflict and batfayle if by following our Captain Christ, we shall get the upper hand and victory, we shallbe crowned with an ever flourishing crown of eternal glory, and reign with our captain Christ, in unspeakable bliss, for ever and ever.  
But on the other side, if like dastardly cowards we shrink and flee away from our captain Christ, yield to filthy lust, pleasure, vice, and vanity, and follow the suggestions of the Devil, & the evil examples of life showed unto us by wicked worldlings, his servants and instruments: then must our portion be with the Devil and his Angels, and with the ungodly, his ministers and subjects, in the Lake that burneth with fire and Brimstone, whose smoke ascendeth world without end.  
Now, amongst all vices and stunes, whereby the Devil catcheth us, and ruleth and reigneth in us, he prevaileth with none so much, as he doth by this sin of bodily lust, commonly called Lechery, because it is most agreeable and pleasant to corrupt nature, yet most hurtful and pervitious, as before is declared, and sendeth more packing to death, Hell, and destruction, than any other one kinds of vice doth. Mark well therefore, the wales and means how you may subdue it, and keep it within the bedges, bounds, and lists of Gods holy will and commandments. That is, to use it only for the lawful procreation of children, to continue and enlarge Christ's Church withal, and that you may leave some behind you to worship and glorify God in your stead, when you shall departed out of this wretched world, and for the avoiding of fornication solely with your husband, to be taken in the fear of the Lord, according to his word and ordinance, and none otherwise. The chief and principal ways or means are seven, that is:  
1. Ardent, true and sincere prayer.  
2. The study knowledge and meditation of God's word.  
3. Temperance, Abstinence, Sobriety, Modesty, and Moderation or keeping of measure in diet, appar●ell, and lawful pleasures.  
4. The continuance of labour and honest exercices, and the avoiding of idleness, the Mother and No●… of vice.  
5. The perpetual having in mind of God's promises and threatenings.  
6. The choosing of godly and virtuous companions, and the avoiding of ungodly company: the a●…g and encouraging of ourselves to this virtue, by the example of others, that are chaste and virtuous, and the refraining and restraining of ourselves, from this pernicious pressure and reproachful vice, by others harms, woes, miseries & ralamities, which we know to have been through this deadly delight, by them bedlemly procured, as we see daily before our eyes, such woeful examples to our forewarning, admonition, heedfulness, and instruction, if we have grace to note and mark the same to our behalf and benefit.  
7. The continual remembrance, of the last things which are 1. death. 2. judgement. 3 reward and 4. punishment. Or as some term it: to remember always thy end, and to meditate and consider well, the vanity and frailty of beauty and of all transitory things.  
Of these seven way 〈◊〉 means 〈◊〉 bodily lust, for your better instruction, I will write somewhat more: but yet briefly, for the avoiding of tediousnesle.   

¶ The first, Prayer.  
THE first and thiefest way to tame this fierce wylds' beast (bodily lust) is by earnest and servant prayer to call for the aid and assistance of Gods most holy spirit, 
Agdent ●er, espe●y, for the 〈◊〉 of sanc●●ation.  the spirits of sanctification and holiness, the author and stirrer up of Virginity, Chastity, and all other virtues, in our minds and souls. That maketh us with an high, stout, courageous and invincible mind, to despise, contemn, and tread under foot, the pleasures and danities of this fransitorie life, especially, the beastly pleasures of the flesh, that disorderly used, lead to death and destruction: which spirit is promised by Christ, to all his true and lively membres, true Christians, especially, such as shall with ardent prayer, and true say the, ask and crave the same in Christ's name.   

¶ The second, God's word.  
THE second way and means to rule and reign, 
〈…〉  over our filthy lusts, concupiscence and corrupt desires, is to read continually, to follow and meditate the sacred scriptures, and incorruptible word of God, which is the Armerie of true Christian soldiers, where they shall find sufficient munition and defence against all the subtle, fierce, and cruel assaults of their spiritual enemies, the world, the flesh, and the devil. And from thence it is our parts, to bring forth such munition & weapons, defensive and invasive, as the present time and occasion shall require: and to make strong that place of the hold and fortress of our mind and soul, where our spiritual enemies shall make their assaults, and say their battery As for example, if Satan or his adherents, the flesh and the world, (that is our 〈◊〉 filthy in 〈◊〉, or any 〈…〉 lie person) by their subtle sleight●●, shall go 〈◊〉 to ●●●●●mine the walle● of our Virginity or Chastity, we are to fortify the some with sentence●, and examples out of God's book, the Bible. We, must remember the said general commandment, of hol●nesse and purity of 〈◊〉 and mind, ●●●en by God himself, generally to all that will 〈◊〉 his 〈…〉. 
The precept or commaudment of holiness given by god himself, to all such as profess to be his people.  〈…〉 and 〈◊〉 7. Be ye holy (say●● God 〈◊〉 his people) as I am holy: 〈◊〉 after so 〈◊〉 translations, Be holy, because I am holy: for I the holy God, can not abide an unholy and profane people: 〈…〉 commandment 〈…〉, to all the spiritual 〈…〉 holy, and ●●itate and follow in life and conversation, 〈◊〉 God himself, as far as is possible in this corruption of nature: which precept of holiness, and studying, and endeavouring to be like, and rescriable God in holiness and righteousness, is repeated and inculcated, throughout all the whole ●ible, though in diversity of words and phrases, yet 〈◊〉 seem but one, and the same. ●lee must also remember Gods dreadful judgements, punishments, and horrible plagures, against such as with filthiness and uncleanness of lice, profane the Temple of the holyghoste, their 〈◊〉 ●yes sanctified and dedicated unto Christ and his 〈◊〉, in holiness and honour, by the shedding of his most precious blood, as the drowning of the whole world, not so much as one half score excepted, Gen. 6.7.8. 
Gen. 6.  The burning up and utter consuming of the most fertilest and frutefullest part thereof, and all the goodly and famous Cities thereon 〈◊〉 with her and Brimstons' from Heaven. Gen. 19 
Gen. 19  The flayinge of 〈◊〉. thousand xxii●, thousand suddenly, and the hauginge of their Rulers and governors (that should have punished them in time, for the intransgression) even against the Son, in sight of all the people. Num. 25. 
Num. 25.  The overthrowing and destroying even of the whole Tribe of 〈◊〉, being so populous, and of so many thousande● as appeareth in the Book of judges, where you shall 〈◊〉 that the 〈◊〉 of God was so hotly kindled against his people, for abomination committed with one woman, and for cloaking and defending the same, that there was slain of Gods own people (by profession) for that one offence, 〈◊〉 score and five thousand, of mighty and daliaunt men of Arms, besides the destruction of Women 〈…〉, and the utter subversion, sacking, burning, and putting so sword, of all the Cities within the whose Tribe of Benjamin, and all the inhabitants and dwellers therein, man, woman, and 〈…〉, and cattle, and all things 〈◊〉, 〈…〉 flame, 〈◊〉 cruel sword, by the just judgement of God, 〈◊〉 them up all. An bearible and terrible example of 〈◊〉 dreadful judgements against the unhalowing and 〈◊〉 ling of his people by whoredom or adultery. The 〈◊〉 inge, burning, & utter destroying of the City of Siche●, and the putting of all the inhabitants thereof, even their King, and all to bloody 〈◊〉, for the 〈…〉 Maid, 
〈…〉  Gen. 34. Such like examples and sentences of Scripture, must you remember in time of ●●●ptation, & not yield by and by, like a white liuered 〈◊〉. And so forth of other sins, vices, and following of 〈◊〉 and his adverentes, the would, and the flesh, for to prosequnte all, would be infinite: thus much for 〈◊〉 and example may suffice.   

Temperance and Sobriety.  
THe third way, 
〈…〉.  and mean to bridle and tame this fierce, wanton, and vuruely coulte of our own flesh, wincing will, and kickings affection, is sobriette of life, watching, fasting, and temperance. To keep a mean and moderation, in meats, drinks, sporte●, plays, and apparel. For commonly fleshly lust, followeth excess in diet and apparel, as the 〈◊〉 doth the body, or rather as the effect followeth the cause. For as the P●●t ●yth, and that most truly: 
When the body is low and cool, 
Sine cerere & baccho, friget venus.   
Unapt it is for Venus' School:  
But when it is well pampered and full,  
In Venus' lap it loveth to lull.   
When this wild Coulte of our flesh is pricked with provender of Lururie, riot and excess, it is impossible to 〈◊〉 him without a fall. It is then so fierce, savage, skittish, and ●●ruly, that it gives many a break neck fall, so that they never rise again to Salvation. An horrible things to be spoken, yet more horrible to be seen before our 〈◊〉 daily, if we had spiritual eyes to see it, but most borrible to seel and suffer in ourselves. God in mercy keep us from such falls. But because this matter is debated above, in the title of Temperance, I will say no more of it, but knit it up with this approved sentence: Lechery is always the companion of Gluttony, and therefore 〈…〉 that he marriage able, but not yet married, and intend to lead their life in pure Virginity till they he marrye●, must not eat what they lust, till their bellies be full, but must use such sobriety and moderation in diet, 〈◊〉 may best cool the flaming 〈◊〉 of youthful lust, otherwise (though the best fall out, as many times the contrary doth) they will be but half, Maidens, corrupt in the most principal part, which is, the soul and mind, which when the body is ever deliciously and intemperately said, boileth & burneth in lust and concupiscence, though sear of shame, abasing of 〈◊〉 and dignity, less of estimation, account, and reputation, or some other worldly & fleshly respect, re●●●ayn the body from the external act & filthiness of the fact. For this, all learning a experience holdeth and teacheth: that Sobriety or Moderation in diet, play and apparel, is Mother and Nurse of Virginity and Chastity. And that without this Sobriety, or Moderation of diet, & measure keeping in Apparel, sport and play (for those things also are great provokers of fleshly lust, unless they be warily and circumspectly used) and without the other exercises of christianity, here mentioned, Virginity and Chastity will not louge endure or continue, especially if it be tempted and assaulted, as the Devil never lacketh some of his Servants and members in place priest, and ready, either secretly, or openly for that purpose. And that by God's permission, or rather dispensation, for the trial and seperatinge of the 〈◊〉 from the corn. For the chaff with every wind of temptation, fleeth out of the lords floor, that is, out of Christ's church and christianity, out of the faith and 〈◊〉 worshipping of God, out of godliness, virtue, and piety: But so doth not the Wheat and corn which shallbe preserved and kept in the lords Garner, when the chasse shallbe burned with unquenchable fire.   

The continuance of labour and honest exercises.  
THe fourth way, 
〈…〉.  or mean to fame our 〈◊〉, and to make it subject to the spirit, is godly exercises, honest accupations, serious study, earnest 〈◊〉 and commendable business bestowed on learning, godliness and virtue. And upon such things as ●ende to the advancing of God's glory, the profiting of common satiety, especially of the church of God, the members & 〈◊〉 of Christ, 
〈…〉.  and of our own salvation, and about at things the fleeing and eschewing of idleness, the Mother & Nurse of all vice, for by doing nothing we learn to do evil: and this is most certain, when the Devil findeth 〈◊〉 idle, he setteth us on work about his 〈◊〉, that is, to think and muse on vice and wickedness.   

The continual remembrance of God's promises and threatenings.  
THe fifth way, 
〈…〉.  and means to bring under subjection, and to conquer all kind of vice, & fleshly lusts, which are the mortal foes of our souls, and eternal falnation, is to 〈…〉 that God in mercy for Christ's 〈…〉 all such as shallbe conquerors and 〈…〉 in this great Battle of the Lord, against the world, the flesh, and the Devil: that all 〈…〉 in Baptism have vowed and promised to ●●ght to the last gasp, 〈…〉 19.19.20.21. And in diverse 〈◊〉 places of the Scripture. 
〈…〉.  How they shall attain unto such eternal 〈…〉, and pure pleasure, as no corruptible eye was ever able to beholve, no earthly care ever able to hear, no mortal heart once able to 〈…〉 is plainly set shorth, And described, in 〈…〉 〈◊〉, the 〈…〉 of such as shallbe overcome, and 〈…〉 in this deadly and mortal war. That 〈…〉 shallbe east into 〈◊〉 Lake that turneth with 〈◊〉 and 〈…〉 afcen the pain to 〈…〉 in one view. 
6. The esch●yng of godless company. Basilius magnus. Pravorum hominum conversatio via quaedam est ad turpitudinem b. To be conversant with wicked and ungodly persons, is the patheway to shame and villainy.    

The keeping of godly and ●●tuous company, and the avoiding of the conerary.  
THe sirte way, or 〈…〉 the avoiding of 〈…〉 company●, such 〈◊〉 are fleshly 〈◊〉 worldly minded persons, 〈…〉 make beastly pleasure their God: 〈…〉, that with there 〈◊〉 〈◊〉 God at all, to 〈…〉 and 〈…〉 of God, and yet (in 〈◊〉) ar● the 〈…〉 carnal Gospeller, that prose● Christ in 〈…〉, and yet of let purpose, willingly serve the Devil: worldling, fleshinges, vainglorious 〈…〉 that 〈…〉 speak French, clawbacks, 〈◊〉, and all the whole 〈◊〉 and 〈◊〉 of ramishe rascals, filthy and beastly minds villains, that like cutpurse's and cutthroats, by the high way side, lie in wait to spoil and undo silly souls, witless girls: weak vessels and unskilful things, of all their riches, treasures, jewels and ornaments, I mean 〈◊〉 lecherous ●arlets, that sook all the mean 〈◊〉 they can to deceive, spoil, and bereave youge Maids of their may● denhead, 
〈…〉.  and virginity, before they know what an excellent treasure it is to have it, or what a loss it is to l●se it. Such bawdy brothels that perjuring their beastly pleasure, and filthy lust, before the glori● of God, before the edifying of Christ●● church, before the profit of the common 〈◊〉 that fastered & brought them up before all honest is and reputation, 〈◊〉 and before their alone salvation, will not stick, nor make 〈◊〉, to destroy the harvest of the common wealth, even in the blad●, before it be ripe, that is to have no 〈◊〉 of conscience, to dishonest & deflower 〈…〉 come to years of perfect discretion's and so make 〈◊〉 subjects to shame and contempt all their life lo●ge● 〈◊〉 and in danger to become the botches, plague's, and fire● brands of their house and family: yea, and sometime of the whole common wealth, for what 〈◊〉 is a whore commonly to the countr●p that bred and fostered her, to the house that nourished her, and to the company that she is canner saint with all's Was not the fair 〈◊〉 Holen, she that set all the world in an apron in herti●e? And a● the rings, Princes, & mighty men of that age together by the ears 〈◊〉 it not for 〈◊〉 that so many bloody battles were fought, so many princes & nobles 〈◊〉 so many Barks, 〈◊〉, to 〈◊〉, and countries spoiled, burnt and utterly destroyed 〈◊〉 and mortal war for whole ten years space, most exuelly continued? And was it not for her that all the ren●w●ed worthies of the time, Hector, Achilles, Ajax, Diomedes, Rhesus, Troilus, and many more, were killed & slave & And-finally the whole country utterly destroyed: 〈◊〉 and all the people slayer, or led into mult●s, 〈…〉, 
〈…〉  and 〈…〉 〈◊〉 and destruction's. Likewise 〈…〉 and many 〈…〉 〈…〉 you 〈◊〉 plagues and 〈…〉 in them he● 〈◊〉 these 〈…〉, which otherwise 〈…〉 the common 〈…〉 and 〈◊〉 〈…〉 and times such 〈…〉, by their 〈…〉 and 〈…〉 〈◊〉 of 〈◊〉, 
〈…〉  and 〈…〉 of .  
These 〈…〉, 
●orrupters and poisoners of youth are the seed of the old venomous serpent that poisoned and corrected all mankind.  〈…〉 pers, 〈◊〉 the 〈◊〉 of the 〈…〉 great 〈…〉 destruction, & 〈…〉. For 〈…〉 〈◊〉 that 〈…〉 will, they should 〈…〉 Devil in the serpent) that is not so, if you 〈◊〉 this, 〈…〉 be Gods. But whether said true, 〈…〉 great 〈◊〉, and should have d●●e to 〈…〉 if christ 〈…〉 had 〈…〉 ●eastly 〈…〉 of the 〈…〉, by his holy word & 〈…〉, & also 〈…〉 plainly & 〈◊〉, the 〈…〉 〈…〉 the whore 〈◊〉 and 〈…〉 unto his 〈…〉, that he will not 〈◊〉 it once named among such as 〈◊〉 his ●ol●name, worship, 
Ephes. 5.  seruite 〈◊〉 religion, that is among Christians. Ephe. 5. Whereas God hath thus declared his 〈…〉 unto us: These impudent 〈◊〉 (I say) will 〈…〉 〈◊〉 to set themselves 〈◊〉 the Almighty, 
〈…〉.  and say unto you: Tush, you are 〈◊〉 andins●●, take ●our plansure whiles 〈…〉, you shall 〈…〉 to hearken to Gods 〈…〉 lie for you 〈…〉 time is, for time will away. 〈…〉 but daliaun●●, pasti●●, and a trick● of 〈◊〉. Let 〈…〉 fore ●nioy our pleasures, and 〈◊〉 together, you can never do 〈…〉, and 〈◊〉 〈…〉, these sinks of 〈…〉 that thus 〈…〉 are nothing else but the 〈…〉 bloweth abroad his 〈…〉, to 〈…〉 to eternal damnation, 〈…〉 heed, and call to God for grace, to refused 〈…〉. And therefore when you 〈…〉 unto 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 great 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 〈◊〉 cometh 〈…〉 to the Markat, as the 〈…〉 the ●●ng as the 〈…〉 in the state of ●oredome (as 〈…〉 state, but 〈…〉 for youth) without repentance, which 〈◊〉 can take of themselves, but wh● God giveth it, you should be dampened for ever. And whether he will 〈…〉 it, it is uncertain, and therefore is it 〈…〉 a ver●entie for 〈…〉 for 〈◊〉 better instruction her●in, I will not 〈◊〉 to write 〈…〉 wore for word, a piece 〈…〉, it agreeth ●o well with this place and purpose. 
Ex homill.  Co●stder further the uncertainty and britlenes of our lives, which is such as we can not aspare ourselves, that we shall live one hour, or one hal●e quarter of it. Which by experience we do ●lude daily, to be true in them, that being now ●erry and lusty, and sometimes ●easting and banqueting with their friends, do fall 〈◊〉 dead in the streets, and other whites under the Board, when they are at mea●●. These ●aily examples, as they are most terrible and dreadful, so ought 〈◊〉 to mo●ke us, to seek for to 〈…〉 Judge, that we may with a good conscience appear before him, when soever is shall please him for to call be, whither it be suddenly or otherwise, for we have 〈…〉 charter of our life then such had. But as 〈◊〉 are most certain that we shall 〈◊〉: so are we most 〈◊〉 when we shall die. For our life doth lie 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, he will not he said nay: But wes must be forthwith packing, to be presented before the judgement Seat of God, as he doth find us, according as it is written: 
Eccle. 11.  Where the Tree falleth, whither it be towards the South, or towards the North, there it shall lie. Whereunto agreeth the holy Martyr of God, S. Cyprian, saying: As God doth find thee when he doth call, so doth he judge thee. Let us therefore fellow the council of the wise man, where he saith: Make no tarrying to turn to the Lord, 
Eccle. 5.  and put not of from day to day, for suddenly shall the wrath of the Lord break forth, and in thy security, thou shalt be destroyed, and thou shalt p●rishe in time of vengeance.  
Which words I pray you mark diligently, because they do most linely put before our eyes the fondness of many men and women, which abusing the long suffering and goodness of God, do never think on repentance or ●mentment of lice. 
Eccle. 5.  Fellow not saith the spirit of wisdom thine own mind, and thy strength 〈◊〉 in the ways of thine heart, n●ther say thou 〈…〉 being m●● under for my work 〈◊〉 the revenger, will revenge thing iniquity. And say not: I have finned, and what evil hath come unto 〈◊〉? for the Almighty is a patens rewarder ● but he will not leave thee vnpu●gshed. Because thy sins are forgiven thee, be nor without 〈◊〉, to ●eape sin upon sin. Say not neither, the mency of God is great, he will forgive my manifold sins. For merey and 〈◊〉 come from him, and his andiguation 〈◊〉 upon unrepentant sinners. As if he should say: art 〈…〉 and mighty: art thou young and 〈…〉 the wealth and riches of the worl●● or when that thou ●ast 〈◊〉 hast thou received no punishment for it Let none of a● the so things make thee to be the ●lower to repent, & to turn with speed unto the Lord. For in the day of punishment and of his sudden vengeance they shall not be able to help thee. Wherefore, specially when thou art either by the preaching of God's word, or by some inward motion of his holy Spirit, or else by some other means, called unto the Lord: neglect not the good occasion that is ministered unto thee, lest when thou wouldst reperte and turn to the Lord, thou hast not the grace for to do it. For to turn from evil to good, from the Devil to God, from concupiscence to Christ, is a good gift of GOD, which he will never grant unto them, which living in earnall security, do make a mock of his threatenings, or seek to rule his spirit as they lust, as though his working and gifts were tied unto their will. And thus much out of the said godly and learned Homily. 
〈…〉.   
COnsider and remember furthermore, that god requireth of his people, the first fruits, that is: the flower of their youth for his 〈◊〉, and so commandeth in money places of the Scripture, So●●e, thy GOD in thy lusty years. Remember thy maker in the days of thy youth. Ecclesiaste●. 12.1. etc. He will not take in good part● that his enemy the devil, should have the fresh fragrant, 〈◊〉 flowers of our age, 
The first fruits that God requires of the jews was a type 〈◊〉 figure her●  and 〈◊〉 the fowl fading stinking withered weeds thereof: That is, he can not bro●ke that we should serve the Devil, whiles we are able to do service, and to serve him when we are 〈◊〉 and unwealdy and able to do none. Neither is it any reason that 〈◊〉 good God, our bounteous rewarder and 〈◊〉 tell 〈…〉 whom cometh alour 〈…〉, our age, time and service, 〈…〉, our dire and deadly enemy, 〈…〉 and cruel destro●●●, fro● 〈…〉, and endless calamity, the best and farest. That the Devil 〈◊〉 have the 〈…〉 GOD, cast ware, 〈…〉 
* This was signified in the old Testament, in that that gorefused for his sacrifice any thing that was blind, lame, sick, or blemished.  re●use, 〈…〉 for no purpose. Naturecas' corrupte●● it is, doth abhor such iniquity and 〈…〉, in corporal matters, 〈…〉 men and men. And why should we not 〈…〉 belonging and 〈…〉 seeing the Nea 〈…〉, and estimation, doth 〈…〉 excel, surmount and surpass the earthly and corruptible body, then pure Gold doth 〈…〉, the 〈…〉: yea more than Heaven, 〈…〉.  
〈◊〉 finally, 〈…〉 willingly, and of set purpose serve 〈◊〉, to serve the Devil, whereby he ruleth and reigneth in them. And therefore weigh and ponder well, how 〈◊〉, witness, 〈◊〉, mad, and bed 〈◊〉 a choice it is, at 〈◊〉 time, or in any age, in anyg place, or for 〈◊〉 cause, to choose and delight rather to 〈◊〉 the Devil, then to 〈◊〉 God.  
The ground therefore, doth green to be disburdened and unleded of such ●lthye slaves, and vile villains that thus go about to corrupt youth, & to make Novices for the devils College, Abbey, or Society. Such rotten Roots, and unprofitable burdens of the earth, dye much more deserve to be hanged at Tyburn, than those that rob and ●ut man's throats by the ●igh way side: for such take away ●●t m●ney, that might soon be restored sundry ways: but these privy filthy thieves, rob silly souls, poor weak Girls, of such a je well and treasure, that if all the wise men of the world would lay their heads to 〈◊〉 it, if all the 〈◊〉 and princely power of the 〈…〉 regeather to restore it, if all the rich of the world would giu● all their riches and treasures to buy it again: yet it would be to no purpose. It ran●ner be restored, it is a loss unrecoverable.  
Moreover, they by the high way 〈◊〉, cut but the 〈◊〉 of meus bodies: These to 〈◊〉 filthy ●inking 〈◊〉 butcher's, cut the throat of the soul too, and bring both body and soul to eternal destruction, vnie● Go● work at wonderful work, in their conversion. And therefore, these thieves, these cutthroats, these butchers, these 〈…〉, these corruptious, these rags, shre●●rs, 〈…〉, that are the dregs and peyson, the venom, and 〈◊〉 on of the world, aught to be of any godly heart and in 〈◊〉 most hated, detested and abhorred, as infernal infections, firebrands of Satan, hellhounds and Din●ls 〈◊〉. And here the English Proverb taketh place: One scabbed sheep, is enough to infect a whole flock. One having the spiritual botch and plague of 〈…〉, and filthy pleasure running an him, is able to infect an whole City. If we had spiritual eyes, to see the spiritual Leprosies, and other hugly and lothly diseases and infections of the soul, that are this way taken, through keeping of godless company: 〈◊〉 would more eschew, shun, and avoid the companies of fleshly and worldly minded persons, for the preservation & continuance of the health and beauty of the immortal soul, than we now dye: the contagion of such as are infected of the plague, leprosle, or French pocks, or any other contagious and loathsome disease, for the preservation & continuance of the health and beauty of the corruptible bodies, that shortly, we know not how soon, will we or 〈◊〉 we, must be worms meat, and subjects to such corruption as the eye can not without horror, sustain to behold. And yet so corrupt and preposterous is our judgement and understanding: So the body be in health, and in good plight and liking, in prosperity, merry, lusty, and in ●●lytie, we care not what becomes of the soul, no, though it bes infected with all kind of spiritual lepro●●e, botch, pocks, and plagues, yea rot and stink in all kind of corruption and lothelynes, before God, his heavenly Angels and Saints, to the eternal death of the same, except God in mercy mightily raise it up again, from his spiritual death, to life.  
●●es aught also to 〈◊〉 out folues from this villainous vice, by others examples, who 〈◊〉 have known to have been 〈◊〉 ●y it, either through poverty, or some lothly disease thereby taken, or by some other notable plague of God, thereby ●en upon themselves. Whereof if we mark, we shall hear and see ba●●ye examples, and the same notable and lamentable.  
On the other side, we should animate and encour age ourselves to continency, Virginity and Chastity, by the examples of so many Godly and virtuous young men and women: and comparing circumstance with circumstance, twit, exprobrate, and upbraids ourselves of slothfulness, cowardice and dastardliness, expostulating thus with ourselves: Why can not we line as virtuously, continently and chastely, as such young men, and such young women? of such beauty? of such flourishing age? of such wealth, prosperity, and tender bringing up? And finallies, persuade and resolve ourselves, that if we love virtue as ardently as they do, and hate vice as deadly, we shall by God's grace be able to live as godly and virtuously as they, be they never so rare, excellent, or in appearance, peerless.  
Let ve further remember how honest, how amiable, delectable, pleasaunts, and flourishings a thing is the thastitie, and purity of body and mind. This maketh us very familiar to the good, chaste, and temperate Augels, and most apt for the working of the holy Ghost.  
For, from no vice doth this holy spirit, the lover of chastity and purity, so far flee, as from shamelessness, and lechery. Neither doth he so delight, and quietly rest in any's minds, as in the minds and souls of virgins, and chaste persons.  
And finally, let us not forget that it is the thief ●urty of Christians, and almost the only thing that Christ requireth of them, to refrain their minds from the dire. and deadly allurements of fleshly pleasure: & to set their minds wholly upon the chiefest good, and most surpassing beauty, which is God himself, most good, amiable, ●eantifull, and glorious, in finitly abave all creatures, without any comparison, respect, or colletion: For what comparison is there between goodness, and naughtiness? amtablenesse, and vileness? beautifulness, and lothelinesse? Glory, and ignaminie? all thing, and nothing? ●●itis, and vanity? felicity, and misery? between the Patter, and his pots? the Creator, and his creatures? and so forth.   

The remembrance of the last things, and godly Meditations concerning beauty.  
THE seventh and last way, 
〈◊〉 A perperu 〈◊〉 minding of the last ●inges, and a ●dly specu●on, and ●templa●on of bewti  and mean to suppress and keep under the lust and concupiscence of the body, is to have always in our minds and remembrances, the last things, or as some call it, the end, which are in number four: that is .1. Death .2. The general and particular judgement .3. The reward of the godly, and .4. The punishment of the wicked, To have always in mind and remembrance, that in what state soever we die, in the same we shall continue for evermore, without end, be it in the state of damnation or salvation, in Good favour or wrath, benediction or malediction. To remember that it standeth 〈◊〉 know, therefore, seeing we have no certainty of our life (no, not an hour, for the 〈◊〉 of life can take away: our life, in what minute or 〈…〉, it shall please him); so to line and lead our life, that come death never so suddenly, yet, we, may die in the 〈…〉, and state of Salvation. To remember that was must render an account of all that we have ●oone in this body, be it good or bad, And that we shallbe rewarded accordingly, that is: To them which by continuance in well doing, seek glotie and honour, and immortals, eternal life; bu● unto them them that disobey the 〈…〉, smne and vice, shallbe indignation, and wrack, tribulation, and anguish. Rom. 2. That we● must all appear before the 
* 〈◊〉: judgement seat.  Tribunal seat of Christ, to render an account of our doting, yea, and of our 〈◊〉 words too, and that then Christ will not know them that profess him, but yet lead a wicked life: Math. 7. Vers. 21, 22 23.  
And finally, to have always a right account, estimation, judgement, and reputation of beauty, 
How we ought to think of beauty, wh● it draweth v●from God, to va●irie and corruption.  which is in two fortes, that is to wit: to coutempue and despise it, if it draw us from God, and to esteem it as an excellent gift of God, if it lead us to God. For the true use of beauty is to make us careful, that the beauty and fairness of our life and conversation, be agreeable, or rather excel the beanty of our bodies: for it is a great shame that a fair body should be stained and bewrayed with a soul & filthy life. And therefore, in diverse respects, we ought to meditate and consider of beauty, comeliness, and amiableness, of favour and parsonage, diversely, and first thus:  
When we are tickled with fleshly pleasure, 
How beauty is to be considered, when it moveth us to vice and lewdness.  or tempted by the object, view and sight of any cu●ly, or beautiful parsonage, to wish, desire, de, 〈◊〉 commit any thing contrary to Gods most holy will, revealed unto us in his sacred word, forth with to count beauty (as it is in deed) a frail and transitory thing, & to imagine in our minds & cogita ti●, that we saw the self same body lie rotting in grave bereft of all beauty and comeliness: yea of life and motion, and changed into filth and corruption, and use this or the like spiritual meditation secretly in our minds? O Lord, thou hast commanded mes by thy sacred word, and given me great charge to keep clean thy Temple, my body, and in no wise to profane the same, with any unlawful lust, or filthy pleasure: assist me therefore (O Lord) in this conflict, that the temporal and saving beauty of this vanishing creature, which though outwardly it appear beautiful and amiable, yet inwardly is nought else but a well colcared shin stuffed with corruption, you a very dungesacke filled with such, and which, thought it flourish to day like a flower in the field, yet to morrow it may whither: yea, shortly rot and ●inke in grave, and be turned into such filth, and corruption, that no eye without turning of stomach can endure to 〈◊〉 it: So constrme me (I beseech thee O Lord) with thy principal spirit, that the glittering of this temporal beauty, do not so dazzle and blind mine Eyes, that I should bester or attempt any thing contrary to thy holy will and word, whereby I might lose thy grace, favour and fatherly love, which is eternal life, or purchase or incur thy wrath and displeasure, which is eternal death & destruction. And that I never become so mad and distract from my right understanding, as reprobate Esau, that I sell mine heavenly inheritance, for a mess of Gruel or werish pottage, of fleshly pleasure.  
Or else contrariwise, 
〈…〉 How we should medicate and ●ke of beauty, that it may draw us to God and 〈…〉 us to ●e & serve him the●● all 〈…〉 ●ures.  taking (as we should do) occasion to glorify God in all his gifts and creatures, we may sometime thus meditate:  
If this spark, or as it were drop of beauty in a corruptible creature, so move me to the desire and fruition of the samo: How much more ought the beauty and amiableness, of the welhed itself, from whom this and all other beauty floweth and cometh, which is the glorious creator himself, move and stir me up, to the desire and fruition of him, being so bountiful, beautiful & amiable: This beautiful creature than ought to draw me to the love of the beautiful and amiable Creator, whose beauty so shineth in this and other his creatures, and to the glorifling of him in his creatures, by the modest, sober, religious, & holy use of them. And not to withdraw me from him, by dishonouring him in his beautiful creatures, whiles I should abuse them, to the satisfling of mine own filthy lust, and con●piscence: and not to the glory of the creator. For the true use of beautiful creatures, 
1. The true use of beauty.  is to moous and inflame us to love the beautiful creator, from whom that vewtie proceedeth, which we see present before our eyes. And this use hath bowtie only in the godly, who use all God's creatures and gifts to his glory, to the good example of other, to the profit of the common wealth, and to their own salvation. On the other side, 
2. The Abu● of bowtie.  the abuse of beauty is to cause the maruelers thereof to decline & fall from God, and to cleave to his creatures, contrary to his will and word. Which taketh place in the ungodly: wh●●abuse all god-den good tr●utures and gifts, to the dishonouring of God. To the enell example and offence of others, to the hurt of the common wealth and country where they live, and to the working out of their own ●ust ●ampuation. For this you must be well assured of: that as the godly in this world, by proceeding from virtue to virtue, from faith to faith, and front godliness to godliness, work out their salvation: So do the ungodly and reprobate, by guying on from vice to vice, from infidelity to 〈◊〉, and from filthiness to filthiness, work out their just damnation. Doubtless these or the like cogications, and meditations will in such assaulces, (unless 〈◊〉 ●e 〈◊〉 too graceless) well cool our courage.  
Other ways and means to subdue our fleshly lusts may be noted and observed in attentive and diligent rea●yng of good and godly books, as: Loremember and 〈…〉 consider; the nature and condition of the filthy pleasures of the body, which make us that are predestinate and appointed to be Citizens of beaven, companions with Saints, 
Vincere 〈…〉.  fellows with Angels, Brethren and fellow heirs with Christ: yea, to have communion and unity with the glorious Trinity, and that not for a day or two, but for ever, into all eternity: this filthy pleasure (I say) maketh us (that are called to such excellency and dignity) to be like and equal in that respect to Horses, Mules, Swine, Goats, Dogs, and to the most brutish beasts that be, yea, to become far inferior unto them. For in this sensual lust, base and savage delight, many kind of beasts far surmount man, both in the longer continuance, and ability of oftener doing it: and for that if through pleasure common to us with Bease, we neglect our recemption and salvation, our state is far worse than theirs.  
To consider how unseemly and reproachful a thing it is, for this excellent creature, man, to set his whole delight and study, and to vex and trouble his bean day and night, upon a thing so base and vile, that a hest can do it better than he, and oftener for his life. A goodly study and delight (God wots) for so excellent a creature.  
To remember how short, how momentane, how vanishing, and how insincere the pleasures of the flesh are, and how they always bring with them more Wormwood than Honey, and more hitternes than sweetness. And again, to consider what a noble thing the soul is, what a holy thing, the body of man is, being the Temple of the Holy ghost, and withal to cast in our minds, what madness it is, for so little a morsel of fleshly delight, for so filthy a tickling of momentane pleasure, shamefully to bewray and defile both body and soul. To suspend and profane the Temple of Christ, which he bathe cousecrated and ballowed, unto himself with his precious heart blood?  
To reckon with our selves what a band and troops of mischiefs, this pleasant pestilence pleasude bringeth with it, the immoderate use, or rather abuse thereof, destroyeth both the strength, and also the beauty of the body. It hindereth health very mutede, (as they that writ of it affirm and declare) and experience in many doth avouch the same to be most true. It bringeth innumerable diseases, and the same foul and filthy as the Canker, the French Pocks, the Consumption, and such like perilous, lothly, and deadly diseases. It withereth the flower of youth before the time. It basteth wrinkled and revealed old age, it taketh away the quickness of wit, it dulleth the edge of the mind, and understanding, and graffeth in the unlawful and immoderate users thereof, a filthies and beastly mind. It calleth the followers thereof at onte, from all honest. Godly, and virtuous cogitations, ●●●ies, actions and exercises, and as it were, 〈◊〉 a man or a Woman, be they never so great, wholly in spiritual puddle, mire and dirt, that they willingly think on nothing, but that which is filthy, base, and unseemly for any grave person to speak 〈◊〉 utter. And to be short, in manner; it taketh away the right use of reason, that is, the chelfe property of Man or Woman, whereby they differ from brute Bease. And maketh youth contemptible, abject and hateful, and old age to be despised, shameful, odious and miserable.  
These (I say) and vinerse other 〈◊〉 and means to abandon 〈◊〉 pleasure, may be observed of viligoute Readers of Godly and learned Books. But these afore mentioned, are the most principal and chiefest, and comprehend under them all the rest, yea, and are sufficient with God's grace, for the obtaining of victogye, in this our spiritual Battle, if we use and puanise them daily, as occasion is offered.  
Being also well armed and Tensed with the complete Armour, 
The complete armour of a christian soldier. 1. The girdia of truth.  that our grand Captain CHRIST hath appointed out for all his Soldiers, in the Armerye of the ●ybl● 〈◊〉 That is, the Girdle of truth, and tree knowledge of GOD and ourselves, which bindeth together true Godliness or religion, as boopes do a vessel, which otherwise would be dissolved and serve for no use. For without the true knowledge of God and ourselves, 
The breast 〈…〉.  all true godliness and virtue vamishe away: the breast plate of holy and godly behaviour, of christian life and conversation: for unless we have the the spirit of sanctification in our bartes, all the rest that appeareth outwardly, be it never in show so godly, is but mere Hypocrisy and dissimulation. 
The 〈…〉 & ●ation 〈…〉 〈…〉 Chost ●head.  The shoes of readiness and preparation to stick to the Gospel to the end, to take up the Cross of Christ, and willingly to bear and suffer all things that shallbe laid on us, for the profession of the Gospel and propagation of the same. The shield of faith, 
The shield 〈…〉.  wherewith all the Darts, blows andprickes of temptation what so ever, may be declined put by, or borne of. The helmet of hope of glorification, after all the miseries, 
The Hell 〈…〉 hope.  The helmet of hope of glorification, after all the miseries, crosses troubles, persecutions, contempts, & ignominies of this wicked world. And the sword of the spirit, 
● The sword 〈◊〉 the spirit.  or spiritual sword, which is, the word of God. The double Cannon of prayen, that battereth down all the munitions and counterfortes of our said spiritual enemies. And the cloak of watchful perseverance to keep this our spiritual Armour from rusting.  
And beings thus arme●, and using the said seven, rules, sleights, feats, or tricks of wrestling, striving, and lawful fight against the enemies of our soul, the world, 
〈…〉 in 〈…〉 most 〈…〉.  the flesh, and the Diuelt, there is no doubt of the victory. It shalve ours, in fine, most certainly.  
If we stick to our Captain Christ couragiousty. Me hath already vanquished and overcome all our said spiritual enemies, for us in himself. And so shall 〈◊〉 in, him, if we stick to him.  
But if like dastardly cowards, heartless Sourldiers, and faithless traitors, we lean our Captain Christ, shrink from under his shanderde; forsake his Camp, whereunto we are sworn by 〈◊〉 and 〈…〉 his enemies, the world, the flesh, and the Devil, and take part with them against Christ and his Soldiers, fully resolved there still to remain: Then are we wilful castaways. And as we willingly forsake and decline from God, so doth God and all goodness from us. Then we declare ourselves to be Apostat●as, back fliders, revolters, and rank perjured traitors, that have falsifted our faith, covenant and oath, so solemnly professed, vowed, made and taken before God, and all his heavenly hosts, of Holy Saints and glorious Angels, in the face of his Church and congregation of the faithful, at what time we were baptised and received into the lords camp, and became his sworns Soldiers, dalyauntly to fight this great battle of the Lord, during life, even to the last gasp, against his and our spiritual enemies, the world, the flesh, and the Devil, without any shrinking revotting or back sliding, which covenant, now, promise & bargain, we must daily study to stand to, and perform, if ever we hope to triumph and to rereave the flourishing and glistering crown of unspeakable glory, in mercy of God's bounteous liberality its Christ, prepared for all those that shallbe conquerors in the warfare of true christians, and great battle of the Lord, mentioned in the Revelation, or foreshowing of the state of Christ's Church, until the worlds end.  
And as for the last remedy of all, and as it were, the strong shoots Anchor, that beings faithfully cast in the love and fear of the Lord, holdeth in all storms and tempests, honest and lawful marriage, and what dangers and pertils are adjacent, if it be not heedely handled, and what cautions, wariness, wisdom, circumspection and discretion, is to be taken in making chaise of our consort, or partner of both states, aswell adverse as prosperous, as long as we live, I will say nothing at all, for diverse causes, whereof I will rebearse some First, for that I have no experience in that kind of life, state, or vocetion, and he that writeth of that us bathe no experience of, may easily err, and miss the mark. Secondly, because it is matter suffici●t of itself, for a large & ample discourse and just treatise. And thirdli and chiefly, because there are diverse and sundry godly and learned treatises thereof extant even in our english tongue: to the diligent and attentive reading whereof, I renut and exhort you: for these and other causes I have not here meddled therewith. In this present discourse my purpose only is, ●monishing, warning, and forcarming you of, and against all perils, dangers, assaults, and temptations of virgitutie and chastity, as far as my ability and smals furniture will extend: to show you, how you may by God's grace pass over your single life, not only irreprchensibly and blameless 〈◊〉 also lawdably and commendably with praise & commenslation of all the virtuous & godly.   

¶ The last part of this Treatise.  
But finally, because that although we know what is good & what is bad yet our will is so crooked, froward and perverse, that naturally we choose the evil, & refuse the good, hate & refect true godliness, & love & embrace ungodliness: practise vice, & neglect virtue, unless we be aided and strengthened from above, by gods special grace. And for that God hath prounsed to grant us what soever we shall ask of him in Christ's name, and hath commanded us to call upon him in the day of our trouble, & promised that if we so do, he will hear & deliver us: and finali, to the intent that when you are fiercely assaulted of your fleshly lusts, and in danger to be overcome, you might call to God for strength from above, to subdue them and to keep them in subjection, that they cause you not to do any thing contrary to your calling and profession of single life, virginitle of chastity. Nor consequently, against god's glory, the profit of his Church, or your own salvation: I have translated for you, a Godly and learned Prayer for that purpose.    

A godly learned, and fruitful Prayer, worthy to be said every Morning, and Evening, of such as intend to lead their life in pure Virginitte or Chastitic, and so to possess their bodies in holiness and honour, according to Gods will and commandment set down. I evit. 11 g. 44.45. Item. 19.4.2. Item. 20. b. 7. d. 26. Ephe. 5. a 3. Phillip 2 b. 15. Hebr. 12. d. 14 la. 1. d 27. and in many other places of his Book to us delivered, for our eternal salvation or condemnation.  
O Most merciful God, we wretched sinners acknowledge, and confess that in us, 
Rom. 7.  that is in our flesh, there dwelleth no good thing, for we are borne wholly in sins, and our Mother conceived us of corrupt and unclean seed: 
Psalm. 51. Gen. 8.  For all our nature is corrupt and bend to all evil, so that by the strength of our reason or understanding, we can not understand, nor find any taste in the things that appertain unto the spirice. For a earnall man speaketh of earthly things, and delighteth in the same, or of himself is not fit, no not as much as to think any thing that is agreeable to thy holiness, justice, and wisdom, unless he be helped by thy spirit. Unto thee we cry with our whole heart, and most humbly beseeth thee to reneale and show unto us the true knowledge of thy essence and will as thou hast made thyself, known in thy word, that we do not follow the sense and judgement of our flesh in judging spiritual things, werther measure thy godly word or any other thing by our blind reason, corrupt custom, or worldly fashion, counting that but past● & dalliance, which thy words shewoth to be accoursed and abominable. 
Rom. 8.  For flesh & blood do not perceive the things that are of the spirit and the affection, will and desire of the flesh, is even enmity against God, for it is not subject to the Law of God, neither can it be, & they that are in the flesh can not please God. Seeing therefore there is in us the origin, fountain, & wellspring of sin, that is to wit, lust & concupiscence itself, and a proneness & readiness to vice, that is engraffed in us, and even borne with us, from the guiltiness and damnable state of our first Parents, oftentimes stirring us up to evil. For every one is tempted whiles he or she is drawn away, 
〈…〉.  and taken as a fish with a bait, of his or her own concupiscence or lust: moreover, concupiscence, or lust, after it hath conceived, bringeth forth sin, and sin when it is finished bringeth forth death.  
Grant us therefore thy grace, that we follow not the concupiscence and lust of our Flesh: neither provoke our senses with an unbridled licentiousness, but that we may resist them valiantly. For except vicious lust and desire, be put out of our minds, it groweth and waxeth strong by little and little, like seed sown, until it bring forth deadly sin: such sin, 
〈◊〉 9  that unless God in mercy mightily deliver us from it will bring us to everlasting death and destruction. Help us therefore (O Lord) to tame our bodies, and to bring them in subjection, lest our flesh giving itself to lowsenesse, and licentiousness, we transgress thy holy law, and leap over the bonds and limits of holiness, justice and honesty. Help us moreover, to crueifie our wanton flesh with all the affections, lusts, and concupiscences thereof, that we may live to thee our all-sufficient God, 
〈…〉.  and merciful father. And that we may walk in the spirit, for we are debtor, 
〈…〉.  not to the flesh to hue after the flesh, but to mortify and kill the works of the flesh, and to live conformable unto the holy spirit, in true holiness and righteousness, before thy divine maieshie all the days of our life.  
Sanctify us therefore (O holy father) separate us, 
〈…〉.  and put us a part from the wicked world, consecrate and dedicate us to thy use and service, that we be not defiled with carnal and fleshly vices, Lechery, Gluttony, and such like: and that we do notexpell and thrustout of us the holy ghost by unlawful lusts and pleasures, and make our bodies an habitation of filthy spirits, which violently carry, & thrust headlong into lamentable filthiness, and eternal destruction, such as are drunken with lust, pleasure, and vanity, and careless of their salvation.  
Turn away from us therefore (O most merciful father) 
〈…〉. 6.  this mischief that we make not our members (which are the members of Christ) the members of an harlot: out of the which the holy ghost is cast forth, and so become dens of spiritual thieves, which are Devils that rob and spoil us of all virtue and godliness. Grant (Lord) that we become not dens of these thieves (that rob us of God's favour, and all spiritual treasures) & so sinks of all filthiness.  
Govern us with thy holy spirit, 
Gal. 5.  that we may eschew the works of the flesh, and become watchful and careful to show forth in our life and conversation the fruits of thy spirit, as thine inheritance and possession, and habitation of thy Divinity.  
Forasmuch then, as the flesh lusteth against the spirit, 
1. Cor. 6.  and the spirit against the flesh, so that these two, the flesh and the spirit are adversaries one to another: Help and secure us therefore O most merciful God, with thy divine help, that the holy Ghost (whom thou gavest and bestowedst upon us when we were baptized in thy name) may beard rule in our members, and may prevail and master the flesh, and all the affections thereof, lest the wanton and lecherous flesh being driven, and pricked forward with the furies of fensuall lust, the mind be dissolved and pulled a sunder with carnal pleasure, and wantonness, when the motions of the holy Ghost, be once kept down and suppressed.  
Quench in us (we beseech thee) the flames of carnal concupiscence, and repress the wandringe lusts of the body, lest we being overcome of them, do follow our own pleasure and corrupt nature.  
Grant us (most loving Father) that we being subject to the spirit, may crucify our flesh, lest hereafter we walk in the vanity of our mind. Suffer us not, dear God, to seek after the desires of our will, to bring to pass the counsels and wicked works of our own heart. And if at any time, being predented by flesh and blood, we start aside and serve from the right path and governance of the spirit, to do any thing unworthy our vocation, impute not unto us (for Christ's sake) that offence, but remember that we are flesh, & lift us up being fallen with thy divine power.  
And because the flesh of itself is unruly and untamed, impatient of discipline, like a wanton fat Calf that was never under hand, put upon us (O Lord) thy yoke, and tame our flesh by the spirit, that by living foberly, and moderately, we may bridle the same, and when we have humbled it, and pulled down the pride thereof, by withdrawing from it such things as it delighteth in, we may bring it in subjection to thy commandments, left cockering ourselves to much, and cherishing our flesh to tenderly, we add unto it the nourishing and burnings of pleasure, and least stuffing the flesh with piked, selected, chosen, and devised dainties of meats, and likerous dishes, we make it more malepers, wanton, and lascivious, and cause it as it were impudently and shamelessly to crave and require of us, that which without the breach of thy sacred commandments, loss of thy favour (which is the foundation of all felicity) and incurring of thy wrath and displeasure, we can not grant unto it. For with to much plenty and abundance of meats and drinks our minds become wanton, lecherous, & dissolute.  
Help us therefore (O most merciful Father) that through temperance, frugality, and abstinence from superfluous meats and drinks our flesh may be bound to the government, rule, and leading of the holy Ghost: that the body of sin may be mortified and killed in us, and that thou mayst live and reign in us which alone art to be praised, honoured and glorified for ever and ever. Amen.    

The will of God revealed and to us declared not only by his word and voice but also by examples of most horrible plagues, in all the History of the world, but most notably in Genesis, a clear Glass of God's government in both his houses, the World, and the Church, by rewarding the godly, and punishing the wicked: 

Gods revealed will, touching Chastity.  
AS God himself i● a chaste mind or spirit: so will he that all reasonable creatnres do serve him in chastity, and avoid all confusions of order by him instituted. Chitraeus in Gen. cap. 34.   The same in effect comprehended in Greek and Latin verse, by the great and famous Clerk Phil. Melancth: The sense whereof is after set down in English.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Casta deus mens est, casta vult mente vocari.  
Et Castas jussit pondus habere preces.  
God being a mind both chaste and pure,  
with chaste minds wilve cauld on:  
And to persons pure and chaste,  
with favour grants petition.  
Verses declaring that as Chastity is the ornament of all other good qualities, so without it, that all other, are contemptible and nought set by.  
 cum de statue facies formosa revulsa est,  
non decus in reliquo corpore truncus habes.  
Sic reliqui mores spreti sine honore iacebunt,  
ni fint ornati laud pudicitiae.  
The sense whereof is thus in English, the simititude somewhat altered.  
As when the body and the head, are separate in twain,  
No grace nor beauty in the corpse, doth any more remain:  
So other gifts and qualities, that can in any be,  
Without the use of Chastity, contemned still we see.  
A notable and singular Latin Verse, which the Author once englished for his said Counsins, three sundry ways in sense, though not in words, as followeth.  
venture, pluma, Venus, laudem fugienda sequenti.  

¶ The first way.  
She that louts to lead her life, with praise and commendation,  
Must sloth subdue and giuttony, and carnal delectation.   

The second way. 
S. In crucifying his old man, fleshly lust.   
She that to perfect happiness, will study to attain,  
Must labour use, and abstinence, and sometime suffer pain.   

The third way.  
AFter death who makes 〈…〉  
Must painful be, and temperate, and 〈…〉   
Bonum biantis consilium, omnibus 〈…〉 speculo semetipsos intuentibu● 〈…〉.  
IN speculo teipsum contemplare, & sift apparebis age quae deceant formam Sin deformis, quod in faci● minus est, id morum pensato Pulchritudine.  
The good and wholesome counself of a natural wise man, being but a Pagan, worthy to be remembered always of young Gentlefolks, especially of Gentlewomen, when they look in their attiring Glasses, lest at the general judgements Pagans (as Christ 
〈…〉  saith) shall arise up to their condemnation: Englished by the Author, in Prose and Meeter 〈◊〉 applied to his said Cousins.  
VIew well thyself in a Glass, and if thou appear fair and beautiful, do such things as become a fair and beautiful parsonage: but if thou seem soul and ill favoured, then recompense the foulness of thy face, with the fairness of thy manners.  
IN crystal Glass, with 〈…〉  
behold thy face and phifu●  
And if thou see by God's good grace,  
thyself t'excel in beaufie.  
In virtue and in godlynen  
endeavour thou likewise,  
Among them all that line with 〈◊〉,  
to bear the prick of price:  
But if therein to view of eye,  
thou ●●●st appear deformed:  
For recompense, let all thy lice,  
with virtues be ad●i●de.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉