iv. 3, 4, "This is the will of God, even your sanctification, that you

abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as the gentiles that know not God." As the philosopher answered Antigonus when he asked him whether he should go to a merry feast that he was invited to, Thou art the son of a king;[460] so it is answer enough for a christian against temptations to voluptuousness, I am the son of the most holy God. If thou be invited to feasts where urgency or allurement is like to make thee break thy bounds, go not, or go back when thou seest the bait. As Epaminondas in Plutarch finding excess at a feast that he was invited to, went away when he saw it, saying, _Ego te sacrificare, non lascivire putaram_; so say thou, I came to dine and not to be wanton or luxurious; to support my body for duty, and not to pamper it for lust. Plutarch marvelleth at the folly of those men that detest the charms of witches lest they hurt them, and fear not but love the charms of dishes which hurt a thousand where witches hurt one. Withdraw the fuel of excess, and the fire of lust will of itself go out; or at least this enemy must be besieged and starved out, when it cannot be conquered by storm.

_Direct._ II. Take heed of idleness, and be wholly taken up in diligent business of your lawful callings, when you are not exercised in the more immediate service of God.[461] David in his idleness or vacancy catched those sparks of lust, which in his troubles and military life he was preserved from. Idleness is the soil, the culture, and the opportunity of lust. The idle person goeth to school to the devil; he sets all other employment aside, that the devil may have time to teach him, and treat with him, and solicit him to evil.[462] Do you wonder that he is thinking on lustful objects, or that he is taken up in feasting and drinking, in chambering and wantonness? why he has nothing else to do: whereas a laborious, diligent person hath a body subdued and hardened against the mollities, the effeminateness of the wanton; and a mind employed and taken up with better things. Leave thy body and mind no leisure to think of tempting, filthy objects, or to look after them. As Hierom saith, _Facito aliquid operis, ut semper diabolus inveniat te occupatum_: Be still doing some work, that the devil may always find thee busy. And do not for thy fleshly ease remit thy labours and indulge thy flesh. Rise early and go late to bed, and put thyself upon a necessity of diligence all the day: undertake and engage thyself in as much business as thou art able to go through, that if thou wouldst, thou mayst not be able to give any indulgence to the flesh; for if thou be not still pressed by necessity, lust will serve itself by idleness, and the flesh will lie down if it feel not the spur: therefore are the rich and idle more lustful and filthy than the poor labouring people. The same bed is the place of sloth and lust. Hear a heathen, and refuse not to imitate him. Seneca saith, No day passeth me in idleness: part of the night I reserve for studies: I do not purposely set myself to sleep, but yield to it when it overcometh me; and when my eyes are wearied with watching, and are falling, I hold them to their work:--I had rather it went ill with me than delicately or tenderly. If thou be delicate or tender, the mind by little and little is effeminate, and is dissolved into the similitude of the idleness and sloth in which it lieth. I sleep very little, and take but a short nap: it sufficeth me to have ceased watching: sometimes I know that I slept, sometimes I do but suspect it.[463] Aristotle saith, Nature made nothing to be idle. And Plato calls idleness the plague of mortals. If thou be resolved to serve and please thy flesh, then never ask advice against thy lust; for it is part of the pleasure of it; and then no wonder if thou refuse this physic as too bitter, and the remedy as too dear. But if thou be resolved to be cured and to be saved, stick not at the pains: give up thyself totally to thy business, and lust will die for want of food.

_Direct._ III. If thou wouldst be free from lust, keep far enough from the tempting object. If possible, dwell not in the house with any person that thou feelest thyself endangered by; if that be not possible, avoid their company, especially in private: abhor all lascivious and immodest actions. Dost thou give thyself the liberty of wanton dalliance, and lustful embracements, and yet think to be free from lust? wilt thou put thy hand into the fire, when thou art afraid of being burnt? Either thou hast the power of thy own heart, or thou hast not: if thou hast, why dost thou not quench thy lust? if thou hast not, why dost thou cast it upon greater temptations, and put it further out of thy power than it is? Fly from a tempting object for thy safety, as thou wouldst fly from an enemy for thy life. These loving enemies are more dangerous than hating enemies: they get the key of our hearts, and come in and steal our treasure with our consent, or without resistance; when an open enemy is suspected and shut out.

_Direct._ IV. Command thy eyes, and, as Job xxxi. 1, make a covenant with them, that thou mayst not think on tempting objects: shut these windows, and thou preservest thy heart. Gaze not upon any alluring object. A look hath kindled that fire of lust in many a heart, that hath ended in the fire of hell. It is easier to stop lust at these outward doors, than drive it out when it hath tainted the heart. If thou canst not do this much, how canst thou do more? An ungoverned eye fetcheth fire to burn the soul that should have governed it.[464]

_Direct._ V. Linger not in the pleasant snares of lust, if thou feel but the least beginnings of it; but quickly cast water on the first discerned spark, before it break out into a flame. The amorous poet can teach you this, Ovid. de Rem. Am.[465] If ever delay be dangerous, it is here. For delay will occasion such engagements to sin, that you must come off at a far dearer rate. If the meat be undigestible, it is best not look on it; it is the next best, not to touch or taste it; but if once it go down, it will cost you sickness and pain to get it up again; and if you do not, you perish by it.

_Direct._ VI. Abhor lascivious, immodest speech: as such words come from either vain or filthy hearts, and show the absence of the fear of God, so they tend to make the hearer like the speaker. And if thy ears grow but patient and reconcilable to such discourse, thou hast lost much of thy innocence already. Christians must abhor the mentioning of such filthy sins, in any other manner, but such as tends to bring the hearers to abhor them. "Be not deceived; evil words corrupt good manners," 1 Cor. xv. 33. "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers; and grieve not the Holy Spirit of God." Corrupt communication is rotten, stinking communication; and none but dogs and crows love carrion. But "fornication and all uncleanness and (πλεονεξια) inordinate lust or luxury, let it not once be named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting," &c.

_Direct._ VII. Abhor the covering of filthy lust with handsome names to make it the more acceptable. Their discourse is more dangerous that would thus dress up an ugly lust, than theirs that speak of it in nasty language. Thus among the brutish party, it goeth under the names of love, and having a mistress, and courting, and such like. But (as one said that is cited in Stobæus) it is doubled. Lust, that is commonly called love, and doubled love is stark madness. If filthiness will walk abroad, let it go for filthiness, and appear as it is.

_Direct._ VIII. Avoid the reading of romances, and love stories; which are the library of Venus; or the devil's books of the lustful art; to cover over filthiness with cleanly names, and bewitch the fantasies of fools with fine words; to make men conceive of the ready way to hell, under the notions and images of excellency, beauty, love, gallantry; and by representing strong and amorous passions, to stir up the same passions in the reader. As he that will needs read a conjuring book, is well enough served if devils come about his ears; so they that will needs read such romances and other books of the burning art, it is just with God to suffer an unclean devil to possess them, and to suffer them to catch the fever of lust, which may not only burn up the heart, but cause that pernicious deliriation in the brain, which is the ordinary symptom of it.

_Direct._ IX. Avoid all wanton stage-plays and dancings, which either cover the odiousness of lust, or produce temptations to it.[466] As God hath his preachers, and holy assemblies and exercises, for the communion of saints, and the stirring up of love and holiness; so these are Satan's instruments, and assemblies, and exercises, for the communion of sinners, and for the stirring up of lust and filthiness. They that will go to the devil's church deserve to be possessed with his principles, and numbered with his disciples. The ancient christians were very severe against the seeing of these _spectacula_, shows or plays; especially in any of the clergy.

_Direct._ X. Avoid all tempting, unnecessary ornaments or attire, and the regarding or gazing on them upon others. It is a procacious, lustful desire to seem comely and amiable, which is the common cause of this excess. The folly, or lust, or both, of fashionists and gaudy gallants, is so conspicuous to all in their affected dress, that never did pride more cross itself, than in such publications of such disgraceful folly or lust.[467] They that take on them to be adversaries to lust, and yet are careful when they present themselves to sight, to appear in the most adorned manner, and do all that harlots can do to make themselves a snare to fools, do put the charitable hard to it, whether to believe that it is their tongues or their backs that are the liar. As Hierom saith, Thou deservest hell, though none be the worse for thee; for thou broughtest the poison, if there had been any to drink it. Let thy apparel be suited not only to thy rank, but to thy disease. If thou be inclined to lust, go the more meanly clad thyself, and gaze not on the ornaments of others. It is folly indeed that will be enamoured of the tailor's work: yet this is so common, that it is frequently more the apparel than the person that enticeth first; and homely rags would have prevented the deceit; as the poet saith,

Auferimur cultu: gemmis auroque: teguntur Omnia: pars minima est ipsa puella sui.[468]

_Direct._ XI. Think on thy tempting object as it is within, and as it shortly will appear without. How ordinary is it for that which you call beauty to be the portion of a fool; and a fair skin to cover a silly, childish, peevish mind, and a soul that is enslaved to the devil. And as Solomon saith, Prov. xi. 22, "As a jewel of gold in a swine's snout, so is a fair woman without discretion." And will you lust after such an adorned thing? Think also what a dunghill of filth is covered with those ornaments; that it would turn thy stomach if thou sawest what is within them. And think what a face that would be, if it were but covered with the pox; and what a face it will be when sickness or age hath consumed or wrinkled it; and think what thy admired carcass will be, when it hath lain a few days in the grave: then thou wouldst have little mind of it; and how quickly will that be! O man, there is nothing truly amiable in the creature, but the image of God; the wisdom, and holiness, and righteousness of the soul. Love this then, if thou wilt love with wisdom, with purity and safety; for the love of purity is pure and safe.

_Direct._ XII. Think on thy own death, and how fast thou hastest to another world. Is a lustful heart a seemly temper for one that is ready to die, and ready to see God, and come into that world, where there is nothing but pure and holy doth abide?

_Direct._ XIII. Consider well the tendency and fruits of lust, that it may still appear to your minds as ugly and terrible as it is indeed. 1. Think what a shame it is to the soul, that can no better rule the body, and that it is so much defiled by its lusts. 2. Think what an unfit companion it is to lodge in the same heart with Jesus Christ and the Holy Spirit. Shall a member of Christ be thus polluted? Shall the temple of the Holy Ghost be thus turned into a swine-sty? Is lust fit to dwell with the love of God? Wilt thou entertain thy Lord with such odious company? What an unkindness and injury is this to God, that when he that dwelleth in the highest heavens condescendeth to take up a dwelling in thy heart, thou shouldst bring these toads and snakes into the same room with him. Take heed lest he take it unkindly and be gone. He hath said he will dwell with the humble and contrite heart; but where said he, I will dwell in a lustful heart? 3. Think how unfit it makes thee for prayer, or any holy address to God. What a shame, and fear, and deadness it casts upon thy spirit. 4. And think how it tends to worse. Lust tendeth to actual filthiness, and that to hell; cherish not the eggs if thou wouldst have none of the brood. It is an easy step, from a lustful heart to a defiled body, and a shorter step thence to everlasting horror than you imagine. As St. James saith, "Every man is tempted when he is drawn aside of his own lust and enticed; then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death," James i. 13, 14. Gal. vi. 8, "If ye sow to the flesh, of the flesh ye shall reap corruption." Remember that lust is the spawn of sin, and sin is the way to hell.

_Direct._ XIV. Be sure to keep up a holy, constant government over thy thoughts. Suffer them not to go after tempting, filthy, sensual things. As soon as ever a thought of lust comes into thy mind, abhor it and cast it out. Abundance of the cure and of thy safety lieth upon thy thoughts. They that let their thoughts run uncontrolled, and feed on filthiness, are already fornicators in the heart; and are hatching the cockatrice eggs; and no wonder if from thoughts they proceed to deeds. Oh what a deal of uncleanness is committed by the thoughts, which people are little ashamed of, because they are unseen of men! If the thoughts of many were open to beholders, what wantonness and lust would appear in many adorned sepulchres! Even in the time of holy worship, when once such give the unclean spirit possession of their thoughts, how hardly is he cast out! they can scarce look a comely person in the face without some vicious thought. If Hierom confess, that in his wilderness his thoughts were running among the ladies at Rome, what may we think of them that feed such filthy fantasies? Say not, you cannot rule your thoughts: you can do much if you will, and more than you do. If money and honour can make an ungodly preacher command his thoughts to holy things, in the studies of divinity, through much of his life, you may see that your thoughts are much in your power. But of this before.

_Direct._ XV. If other means serve not, open thy case to some friend, and shame thyself to him, as I advised under the former title. Confession, and shame, and advice, will help thee.

_Direct._ XVI. Above all go to Christ for help, and beg his Spirit, and give up thy heart to better things. Oh, if it were taken up with God, and heaven, and the holy life that is necessary thereto, these things are so great, and holy, and sweet, and of such concernment to thee, that they would leave little room for lust within thee, and would make thee abhor it as contrary to those things which have thy heart. No such cure for any carnal love as the love of God; nor for fleshly lusts, as a spiritual, renewed, heavenly mind. Thou wouldst then tell Satan that God hath taken up all the room, and thy narrow heart is too little for him alone; and that there is no room for lust, or the thoughts that serve it. A true conversion which turneth the heart to God, doth turn it from this with other sins, though some sparks may still be unextinguished. It was once noted that many turn from other sects to the Epicureans, but none from the Epicureans to any other sect; the reason was because nature is inclined to sensuality in all, and when it is confirmed by use and doctrine, philosophy is too weak to master it. But Christ calleth and saveth epicures, and publicans, and harlots, and hath cleansed many such by his grace, which teacheth men to "deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in the world." Philostratus tells us of a sudden change upon one Isæus, that turned him from luxury to exceeding temperance: so that when one asked him, Is not yonder a handsome woman? he answered, The diseases of my eyes are cured. When they asked him which dish was the pleasantest, he answered, _Desii curare_, I have done regarding such things: and told them the reason, that marvelled at his change, Because he found that he did but gather fruits out of Tantalus' garden. They are "deceitful lusts," Eph. iv. 22, and Satan himself will reproach thee for ever, if he can deceive thee by them. As Alexander when he had taken Darius, his gallantry, and sumptuous houses, and furniture, reproaches him with it, saying, _Hoccine erat imperare?_ Was this to rule? So Satan would show thee thy lusts and say, Was this to be a christian and seek salvation?