Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 3 · Chapter 18
CHAP. XVIII. Of the ſeuenth meanes to preſerue chastitie, towit, Christian modeſtie.
THe ſeuenth meanes to preſerue chaſtitie,Sect. 1. Of modeſtie in the lookes and countenance. 1. Tim. 2.9. is Chriſtian modeſty; which conſiſteth in a ſober, decent, and graue carriage and behauiour in all things which appertaine vntounto vsus. As firſt, when as wee ſhew our ſelues modeſt, baſhfull, and ſhamefaſt in our lookes and countenance; for as this is a notable meanes to reſtraine the partie from all wanton and laſciuious behauiour, when as he cannot without bluſhing behold it in others; ſo is it as a ſtrong fort for the defence of chaſtitie, whereby thoſe who are wantonlie diſpoſed 'are diſcouraged from aſſaulting it. Seeing there is little hope that they, who will not vſe a wanton looke, will be drawne to vſe wanton behauiour; or that they who will not let luſt hauehave a reſting place in the ſuburbes, will euer ſuffer it to inhabite in the heart of the citie. Whereas contrariwiſe a glancing eie and wanton lookes, an impudent face, and braſen forehead,Ier. 3.3. Prou. 7.13. as they ſhew the inward vncleanneſſe of the heart, ſo they embolden the partie to vſe all manner of wanton dalliance without bluſhing; and harten others who are laſciuious to giuegive the aſſault vntounto their chaſtitie, when they find it vnfenced and vngarded. Neither can they expect any forcible repulſe, when the countenance (as it were) ſtanding at the dore, inuiteth them to come in, or that they are like to find any ſharpe incounter; when the verie looks offer a parly and promiſe a yeelding before the aſſault.
Secondly,§. Sect. 2. Of Modeſtie ſhevved in vvords and ſpeech. this modeſtie appeareth in the words and ſpeech, and that in ſober and diſcreete ſilence, or elſe in ſtill, peaceable and pure communication: whereas contrariwiſe continuall babling, loude and clamarous ſpeech, are made by the wiſe man the enſignes and badges of an harlot, Prou. 7.11. Shee is ſtill babling and loude, Prou. 7.11.whoſe feete cannot abide in her houſe. And the Apoſtle deſcribing the wanton widdowes, ſaith, that they are pratlers and buſie bodies, ſpeaking things that are not comely. 1. Tim. 5.11.13.1. Tim. 5.11.13. But eſpecially ribald and filthie communication is to be auoided of al thoſe who hauehave a deſire to preſerue their chaſtitie: for as the Apoſtle ſaith, euill words corrupt good manners; 1. Cor. 15.33.and the wanton tongue, being ſet on fire by hell, as it inflameth a mans owne heart with luſt, ſo with this rotten and contagious ſpeech, it infecteth the ſtanders by, and corrupteth their harts with vncleane deſires. Hence it is that theſe filthie ſpeeches are in the Scriptures ſo ſtraightly forbidden:Epheſ. 4.29. and 5.4. Epheſ. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good to the vſe of edifying, ihat it may miniſter grace vntounto the hearers. And 5.4. he requireth that filthineſſe, Col. 3.8.fooliſh talking, and iesting which are things not comely, ſhould not bee ſo much as named among Christians. Neuertheleſſe the Gallants of the world, who take vponupon them the name of Chriſt, make this filthie communication, and theſe ſcurrilous ieſts, the common exerciſe of their wit, and the muſicke of their mirth.
Thirdly,§. Sect. 3. Of modeſtie in our geſtures and behauiour. this modeſtie is alſo to be ſhewed in our geſtures and behauiour, which ought to be graue and ſober, and not any way ſauouring of vaine lightnes, and laſciuious wantonneſſe. The which as they are the fruites of a polluted heart, and the flames which iſſue from the hidden fire of luſt, ſo alſo doe they nouriſh the roote from which they ſpring, and redouble the heate of carnall concupiſcence kindled in the heart. Among theſe wee may eſpeciallie number wanton dancing, and laſciuious kiſſing and imbracing. All which I diſtinguiſh by their epithets,Dancing. becauſe I cannot ſee how any of them may ſimply bee condemned: for ſeeing wee reade of holy and honeſt dancing vſed by holy men and women, when they reioyced before God in the fruition of his benefits; as Dauid before the Arke,2. Sam. 616. Exod. 15. Miriam and her companions, after the Egyptians were deſtroied in the red ſea; the daughters of Shiloh at their yeerely feaſt,Iudg. 21.19. which they kept vntounto the Lord; the women of Iſrael after the ouerthrow of the armie of the Philiſtims;1. Sam. 18.7. Eccleſ. 34. and ſeeing the holie Ghoſt himſelfe telleth vsus, that as there is a time to mourne, ſo alſo there is a time to dance: I ſee no reaſon but that now vponupon the like occaſion, and with the ſame holie affection, it may lawfully be vſed to expreſſe our reioycing, cheare the mind, and exerciſe the bodie, as well as muſicke, or any other ſuch like paſtime and recreation. But as for that light, wanton, and laſciuious dancing betweene men and women, which is too too common in theſe times, wherein they vſe one towards another, all manner of inticing geſtures, and ſometimes wanton and obſcene behauiour, ſeruing as the bellowes to inflame luſt, the which in a wicked proportion they ſit to as light & laſciuious muſicke; it is no better thē Venus reuels, which effeminate and corrupt the mind, making it fit for vncleane deſires, and for all manner of vnlawfull luſts, and therefore carefully to be auoided of all thoſe who hauehave any deſire to preſerue their chaſtitie.
The like alſo may be ſaid of kiſſing and imbracing;Kiſſing and imbracing. Gen. 27.27. and 29.11. and 33.4. Exod. 18.7. 2. Sam. 19.39. Luk. 7.38.45. Act. 20.37. Rom. 16.16. Gen. 46 29. Eccleſ. 3.5. which are not to be condemned, if they doe not proceede from an heart polluted with luſt, but are vſed after a ciuill and honeſt manner to expreſſe our louelove one to another, ſeeing they hauehave been alwaies in vſe amongſt the faithfull in all ages, as teſtimonies of mutuall louelove, which may bee free from all wantonneſſe and laſciuiouſneſſe, ſeeing in former times they hauehave been vſed betweene man and man, and in our owne times by parents to their little children. And therefore they are onelyonly to be auoided in wanton dalliance betweene thoſe who are light and laſciuious, when as they are not vſed for ciuill curteſie, or to expreſſe pure and vndefiled louelove in due and ſeaſonable time; but rather to inflame the heart with luſt, and to expreſſe the inward vncleanneſſe of the minde, in which caſe, this neere approching, and theſe impure touches,Prou. 7.13. and laſciuious dalliance, are as like to inflame impure hearts with burning concupiſcence, as the ſparke of fire to inflame flaxe, or gunpowder, when they are ioyned together.
Laſtly, modeſtie is to bee ſhewed in apparrell,§. Sect. 4. Of modeſtie in apparrell and outward deeking. 1. Tim. 2.9. and in the decking and adorning of the bodie, after a graue, ſober, and ſeemelie maner, due reſpect being had to the perſons, ſex, degree, and calling, as being a notable meanes to preſerue chaſtitie, and to ſubdue fleſhly luſts. And this the Apoſtle requireth, 1. Tim. 2.9. I will alſo that the women away themſelues in comely apparrell, with ſhamefaſtnes and modeſty, not with broidred haire, or gold, or pearles, or coſtly apparrell. 10. But (as it becommeth women that profeſſe the feare of God) with good workes. For as there is a chaſt heart, and a chaſte eie, ſo alſo there is a chaſt habite and attire, which as it nouriſheth the inward puritie of the mind; ſo it notable preſerueth the perſon who vſeth it from the aſſaults of thoſe who are laſciuiouſlie diſpoſed; for they ſeldome offer to buie theſe luſtfull wares, but where the ſigne of wantonneſſe hangeth out; neither dare theſe laſciuious theeues offer to rob that partie of their chaſtitie, whom theſe outwardly guarded with modeſtie and ſobriety. Wheras contrariwiſe a wanton heart delighteth in a wanton habit, and they who hauehave a whoriſh affection, will commonly proclaime it by their whoriſh apparrell, like the harlot in the Prouerbs,Pro. 7.10. §. Sect. 5. Apparell muſt be fitted to the ſex. chap. 7.10.
Now this modeſtie in apparell is ſhewed, firſt, when as it is fitted to the ſex, men wearing that which belongeth to men, and women, that which appertaineth vntounto them; for as it is an abomination vntounto the Lord, when the woman weareth that which pertaineth vntounto the man, and when the man puts on womans rayment, Deut. 22.5.as it is, Deut. 22.5, ſo alſo it inflameth their hearts with luſt and vncleannes, making the man effeminate and womanniſh, and the woman bold and manniſh. The which is an ordinarie fault in theſe daies, wherein many men and women ſo diſguiſe themſelues, that it is hard to diſtinguiſh their ſex by their habit; like the effeminate youth, who hauing propounded a queſtion to Diogenes, was inioyned before he would returne any anſwere, to put off his apparell,Laert. lib. 6. that he might know whether hee were a man or a woman.
Secondly,§. Sect. 6. Apparell muſt be fitted to our calling. when as euerie one attire themſelues according to their place and calling, decently, and ſoberly, according to the example of thoſe who are moſt graue, vertuous, and religious in the countrie, where they dwell, reſpect being had to their age, calling, and degree; whereas contrariwiſe it is both a ſigne and a cauſe of immodeſty and wantonneſſe, when this rule is not obſerued;1. Pet. 3.3. as firſt when in reſpect of the matter it is gorgious and coſtly, vnbeſeeming their particular calling and degree; or when in reſpect of the faſhion it is vaine and gariſh, vnbefitting the generall calling of a Chriſtian; for pride and brauerie cauſeth wantonneſſe, and wantonneſſe maketh an eaſie way for luſt and vncleanneſſe. Neither doe thoſe who curiouſly and gariſhly decke their bodies with coſtly and wanton attire, reſpect their owne priuate vſe and contentment, but rather as it may probably bee thought, they adorne themſelues for the market, and ſet forth their beautie to the ſale, betraying their chaſtitie to him who biddeth moſt or beſt pleaſeth. To this purpoſe Cyprian ſaith fitly,Lib. de babit. virgin. that Ornamentorum & vestium inſignia, & lenocinia formarum, non niſi prostitutis & impudicis foeminis congruunt; & nullarum fere precioſior cultus quàm quarum pudor vilis est: Gorgeous and gariſh attire, and adulterate beautie become none but harlots, who ſet themſelues forth to the ſale; neither doe any put on more precious apparell, then they who moſt baſely value their chaſtitie and honeſtie.
But as people offend in this kinde diuers waies,§. Sect. 7. Of immodeſtie ſhewed in painting the face, and laying out the naked breaſts. ſo eſpecially thoſe vaine and wanton women, who not content with that naturall complexion which God hath giuen them, paint their faces with adulterate beautie, and lay open their naked breaſts to publicke view: the which if they be virgins, they ſhould not in their maiden-like modeſtie ſo much as by chance diſcouer without bluſhing; if wiues, they ſhould reſerue them for their husbands peculiar delight, as the wiſe man ſpeaketh.Pro. 5.19. Both which as by their immodeſtie and audacious impudencie they corrupt their owne hearts with pride and wantonneſſe, ſo alſo they inueagle others with carnall louelove and fleſhly luſt, making them adore with their chiefe deuotions, a painted idoll, and a liuing image. Whereby as they worke their deſtruction (without repentance) if they be caught in their nets, which they hauehave ſpread for them; ſo doe they by this outward decking deforme and defile their owne ſoules, and bring vponupon themſelues ſinne and condemnation, though others ſhould not bee intangled in their ſnares. For as Hierom ſaith, Si vir vel mulier ſe ornauerit, & multus hominū ad ſe prouocarit, & ſi nullum inde ſequetur damnur, iudicium tamen patietur aeternum; quia venenum attulit, ſifuiſſet qui biberit: If any wantonly docke themſelues, to prouoke others in a wanton manner to gaze vponupon them, though no hurt follow vponupon it, yet they ſhall bee liable to eternall iudgement, becauſe they prepared a poyſon, if there had been any who would hauehave taſted of it.Lib. deſerm. Dom. So Auſtine exclameth againſt the madneſſe of thoſe who transforme their naturall ſhape into a baſe picture, affirming it to bee a fault which in ſome reſpects matcheth whoredome, for (ſaith he) Ibipudicitia, hîc natura adulteratur: In that chaſtitie,Foeminae manus deo inferunt, quando id quod ille ſormarit reformere & transfigurare contendunt, &c. Cyprian. de babitu. virgin. Hoſ. chap. 2. verſ. 2. in this nature itſelfe is adulterated. Another ſaith, that women who paint themſelues, offer violence and wrong againſt God himſelfe, when as they take vponupon them to transforme and mend that which he hath formed; not knowing that that which is borne is the worke of God, but that which is changed and transformed the worke of the diuell. But concerning this point, I hauehave written more largely in my lectures vponupon Hoſea; and therefore I will here paſſe it ouer, referring the reader vntounto that place.
And thus hauehave I ſet downe the meanes to preſerue our chaſtitie,§. Sect. 8. Thoſe that by no meanes can containe, they are bound to marrie. and to keepe our bodies and ſoules vndefiled from all vncleanneſſe and vnlawfull luſts; the which meanes if we carefully vſe, earneſtly deſiring to hauehave them ſanctified vntounto vsus by feruent and effectuall prayer, and yet neuertheleſſe finde in vsus ſtill burning luſts inflaming our hearts, and prouoking vsus to ſatisfie them in the actions of vncleannes, then are we, ſetting aſide all worldlie impediments and inconueniences, to vſe that lawfull remedie which God hath ſanctified for the preſeruing of our bodies and ſoules in puritie and chaſtitie, euen holie mariage; which eſtate is honorable, and the bed vndefiled, according to the Apoſtles counſaile, 1. Cor. 7.2.Heb. 13.4. 1. Cor. 7.2.9. For the auoiding of fornication, let euerie man hauehave his wife, and let euerie woman hauehave her owne husband. For as it is verſ. 9. Better it is to marrie then to burne: better it is to leade a poore life in the feare of God, according to his owne ordinance which he hath ſanctified, then to defile our bodies and ſoules with ſtrange and promiſcuous luſts, though in the meane time we ſhould hauehave for our owne vſe plentie and abundance.
And theſe are the meanes to preſerue our bodies and ſoules chaſt in ſingle life from fornication and vncleanneſſe;§ Sect. 9. Of the meanes to preſerues vf from adulterie. beſides which, there is another meanes peculiar vntounto maried perſons, to preſerue them in the eſtate of marriage frō whordome and adulterie, and that is, that either partie louelove their yokefellow aboue all others in the world: for hee that delighteth in the wife of his youth, and letteth her be vntounto him as the louing Hind, and pleaſant Roe: he that is at all times ſatisfied with her breaſts, and delighteth in her louelove continuallie, he will neuer take any pleaſure in a ſtrange woman, nor imbrace the boſome of a ſtranger, as the wiſe man ſheweth, Prou. 5.18.19.Pro. 5.18.19. Whereas contrariwiſe, hee who taketh no pleaſure at home, taketh the leaſt occaſion to range abroad; he that can find no ſweetneſſe in his owne field, is readie to breake the fence, and to ſtray into forbidden paſtures; hee that beginneth to loth his wife, will ſoone after louelove a harlot, and ſeeke delight in vnlawfull luſt. Now, that this louelove may be of ſufficient force to reſtraine all married perſons from vnlawful concupiſcence, they muſt learne to ground it not vponupon carnall reſpects, as vponupon beauty, perſonage, riches, friends; no, nor yet vponupon their morall vertues, and other excellent parts, for then the cauſes being taken away, their louelove alſo muſt needs ceaſe; as we find by daily experience in many who hauing married in the burning, and almoſt raging heate of their louelove, hauehave afterwards come to as great a lothing one of another, when either they find themſelues diſapointed, and vnſatiſfied in their hopes, or the cauſe of their louelove quite taken away, or decaied: but they muſt ground their louelove vponupon the louelove of God, and performe it one toward another, in obedience to his commandement; as alſo vponupon the bond of mariage (which nothing can diſſolue but death or adulterie) wherby there is ſuch a neere vnion betweene them, that they are no more two but one fleſh; ſo that though all other cauſes faile, yet they are to continue their louelove towards them, becauſe they are parts of themſelues,Epheſ. 5.28.29 and members of their owne bodie. And therefore when they are faulty, wounded, and diſeaſed with infirmities and corruptions, they are not to caſt them of, and to ſeeke for new, changing their true mēbers, as it were for woodden legges and armes, but ther to vſe all good meanes, whereby they may bee cured and amended.
And thus hauehave I ſhewed what fornication and adulterie is, the hainouſnes of the ſinnes,§. Sect. 10. The concluſion of this treatiſe. and the grieuouſnes of their puniſhments, together with the meanes whereby wee may bee preſerued from them; now it onelyonly remaineth, that I earneſtly deſire the Lord, the fountaine of all puritie, chaſtitie, and holineſſe, that hee will with his holie ſpirit bleſſe that which I hauehave deliuered to publike view, that it may be effectuall to thoſe that reade it, either to reſtraine them from filthy luſts, if yet they bee not defiled with them, or to reclaime them from this filthineſſe, if alreadie they hauehave beene defiled with it, that ſo they together with all the Saints of God, beeing waſhed and clenſed with the liuing waters of his word and ſpirit, may be preſented vntounto him glorious and vndefiled, without either ſpot, or wrinckle, and ſo beeing ſanctified, may bee admitted as citizens of that pure citie the new Ieruſalem: and as heires of that glorious kingdome with Chriſt, which his moſt precious bloudſhed hath purchaſed for vsus. The which merciemercy the Lord vouchſafe vntounto vsus, euen for the ſame his moſt deare ſonnes ſake; to whom with the father and his holy ſpirit, be aſcribed al glorie and praiſe, power, maieſtie, might and dominion, both now and for euermore: Amen.
FINIS.