THis Text is amongst those , that antiquo vocabulo , but nouo errore yee call precedents : let that be no preiudice to the handling of it .

The resolution is plainly this : We haue first a Preface insinuatiue ; wherein first a louing compellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a meeke obtestation , I beseech you . Secondly , an exhortation ; wherein , 1. the Act , abstaine , secondly the obiect fleshly lusts , thirdly Reasons pressing the exhortation ▪ first from our state ; We are stranger● and pilgrimes ; secondly , from their d●n●●●● 〈◊〉 ●ect ; They warre against the Soule :

〈◊〉 It is no title of complement , but a true Character of Pastorall affection . And howsoeuer protestations of this nature be not alwaies necessary ; yet the thing is that must season all ministeriall performances . Whether he exhort , or instruct , or reproue , or correct , here must that haue place in a Minister that S. Paul prescribes to the people : a a 1 Cor. 16 14. That all our things be done in loue . The high Priest in the old Law , when he goes to Minister before the Lord in behalfe of the people , must haue in his b b Exod. 28. & 39. Breast-plate ingrauen the names of the Tribes of Israel ; on his breast the seale of loue ; to signifie with what entire affection , a Pastour of the Church should be deuoted to the good of his people . There is indeed a kind of loue , the bane of all Pastorall performances , in effect hatred rather then loue . Let me therefore remember vnto you that ancient prescription of Hierome to husbands in respect of their wiues : A wise man must loue his wife , indici● non affectu ; Iudiciously , rather then affectionately ▪ so must a Pastors loue be guided by iudgeme●● ▪ not by affection . Grecians haue well d●stinguished them by their names ▪ the one they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind affection , and doting loue ▪ ●t drawes with it , first a complacentiam , a kind of pleasance , and contentment in very deformities and greatest blemishes . Balbinum delectat polypus Agnae . And the lukewarme , worst temper of the Soule in deuotion , begins amongst Pastors to be their peoples commendation . Secondly , A nimium of couniuence at the grossest sinnes till custome haue brought vpon them the dy of the Blackemore , and their spots become as those of the c c Ier. 13.23 . Leopard , neuer ( except by miracle ) to be remoued . Thirdly , Indulgence and flattery : Goe vp and prosper say Achabs Chaplaines : there are minims of duties : the Prodigall , such call liberall ; the Couetous , good husbands ; tatling , in the stile of flatterys is affability ; pertinacie , fortitude ; very sloath ; staiednesse , and maturity of iudgement ; enormities are infirmities ; neuer so little morality , purity no lesse then Angelicall . It s magna ira dej , sayth S. Austin , vt defit correctio , & adfit adulatio . The complaint of Hierome befits these times ; In multis isto maxime tempore regnat hoc vitium ; quodque est grauissimum , humilitatis ac beneuolentiae loco ducitur : eò fit vt qui adularj nescit aut inuidus aut Superbus 1 1 Hieron ad Caelantium . putetur .

The other kind of loue onely Commendable in a Minister is , discreet Christian Charitie ; ordinate loue , not inordinate affection . It drawes with it compassion of misery , supply of wants , seasonable a a Leuit. 19.17 . reproofe and correction , when the state of the people requires it . Shall I b b 1 Cor. 4.21 . come with the rod , or in loue , and in the spirit of meekenesse ? 2 2 Aug. contra . epist. Parmen. lib. 3. cap. 1. Nunquid tamen & virga sine Charit●●●est ? & virga charitatem habet . Sed aliud est cla●●tas feuerti●●is , aliud charitas ma●s●ce● dinit : vn● quidem charitas est , sed diuersa in diuersis operatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes yee may obserue Gods seruants more peremptory : S. Paul not onely c c 2. Tim. 2.14 & 4.1 . chargeth , 〈…〉 Timothy , to do the office of an Euangelist , prescribes him to charge the rich in this world to be rich in faith . And Titus to d d Tit. 2. speake , exhort , rebuke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all peremptorinesse of commanding . And indeed saith S. Paul : the Lord hath giuen vs power to vse e e 2 Cor. 13 . 1● . sharpenesse , as well as commanded meekenesse , where it tends to edification , not to destruction . It s said indeed ; the Lord was f f 1 Reg. 19.11 . not in the wind , nor in the earth-quake , nor in the fire , but in the still voice ; Yet it s true , Gods voyce is as well in the terrible thunder of threates , as in the meeke allurements by promises and soft speeches , except perhaps we may say , he spake onely by Barnabas , the sonne of consolation ; and not also by those Boanerges , the sons of thunder .

What may be our direction in prudence ? First the rule is ancient : Suum quemque decet . The Maiestie , and peremptory spirit of Elias rests not on all the sonnes of the Prophets ; as on Eliza● . Some are rather of Moses his temper , meeke euer to admiration . The Lord of all gifts distributes a a 1. Cor. 12. seuerally : and here it hath place of the Apostle ; Euery man hath his b b 1. Cor. 7.7 . proper gift , one after this manner , another after that . It s not safe strayning against our peculiar inclinations . Secondly , Besides we must learne to distinguish , first persons , secondly States of persons , thirdly , parts of ministery .

There are some of a brazen forhead , and yron sinew ; with such to deale mildly were to beate the ayre : with these it must haue place that Ieremy hath ; Gods word must be as c c Ierem. 23.29 . fire , and as the hammer to breake the stone . There are others of Iosias temper , the noyse of any thing fearefull resolues , and makes euen to melt : these if we meekely perswade , and allure , as d d Gen. 9. Noah speakes of Iapheth we shall sooner bring them into the tents of Shem. This is Saint Iudes rule ; haue e e Iud. ver 22.23 . compassion on some in putting difference ; others saue with feare pulling them out of fire . S. Bernard alluding to that in the Psalme : 1. Bernard . Sentent cap. 4. there is virga and Baculus : his rule is this : virgâ ouem , baculo lupum i.e. mites & obedientes , we must leuius corripere ; duros verò corde , & improbos , acriùs arguere , cumque necesse fuit , Anathematis sententiâ ferire .

Euen Gods children , and people must be considered in a double state . Euen f f 2. Thes. 3.6 . brethren sometimes walke inordinately . In this case the Lord himselfe writes bitter things against them , hee is very g g Psal. 89. terrible in the assembly of the Saints : in such case Moses the mirror of meekenesse bids Leuites gird with the h h Exod. 32. sword . And i i 1 Cor. 5.5 . Saint Paul deliuers to Satan , that the flesh may be destroyed . Thirdly , there are seuerall parts , and workes of our Ministery ; wherin seuerall graces must be exercised : prudence and loue must direct all : but mildnesse or austerity appropriated to particulars . First instruct with meekenesse ; too much heate in instruction addes little grace to the teacher or hearer . That Grande dicendi genus S. Augustine likes not , in deliuering doctrines for information . Secondly , If to exhort ; doe it with meekenesse ; It may be thou shalt winne more by allurements , then by rigour . Thirdly , If to reproue ; haue reuerence to superiours , loue to equalls and inferiours ; but doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them feele it smart ; and so , that others also may feare . Enough of this , least I incurre the prouerbiall scomme ; Su● Mineruam .

Abstaine from fleshly lusts . First of the obiect , Fleshly lusts . The desiring part of the soule is as the sterne to the whole man ; as the first moueable to the inferiour spheres ; as the maine wheele in a clocke ; after which all other faculties mooue themselues . Affections they say are pedes animae the feet of the soule , so are thoughts , intentions , actions , all thinges commanded by them . It s euer the best or worst part of the Soule : that ordered , all ordered ; that irregular , all out of square : It s that wherin piety , or profanenesse , Corruption or grace most shewes it selfe ; that by which God most measures piety and profanenesse . Acts of wickednesse are not so much detested , as greedines of committing : Acts of obedience not so much regarded , as desires to obey . No maruel if S. Peter be so desirous to order it . From this facultie according to a threefold principle mouing it , arise three seuerall sorts of actuall desires . First Naturall , secondly spirituall , thirdly Carnall . First Naturall , carrying vs from a naturall principle to things naturall in a naturall manner , Secondly spiritual , from a spirituall principle to things spirituall in a spirituall manner ; or if to things naturall , yet in a spirituall manner . Thirdly Carnal , from a carnal principle to things carnall , or if to things natural or spiritual , yet in a carnal manner .

How may we difference these fleshly , from these naturall or spirituall desires ? First , fleshly desires may thus be distinguished from those that are naturall in things of this life . They are euer immoderate . So is no desire , that is meerely naturall . Natura minimum petit , saith Seneca ; a little , neuer so little sufficeth nature : moderate diet , moderate decking ; if it be but victus and vestitus ; though not victus and ornatus , saith Bernard , it giues to nature full contentment .

That vnmeasurable gorging our selues with these things proceeds not from nature , but from nature depraued . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoderate and ouerfrequent bibbings , to these not Naturall , but Carnall desires carry vs : Immoderate heaping vp of wealth , exquisit finenesse in apparrell , Epicurcall glutting our selues with pleasures , is neuer desired by right nature . a a Prou. 30. Giue me neither pouertie nor riches , is the voyce of right nature ; that same horsleach humour , that voyce of the Graue , giue , giue , and neuer enough , issues from flesh : these are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly desires .

There are some of these lusts , saith Bernard , so noysome and stinking , that to a man sauouring neuer so little of grace , or morality , their issue easily appeares to be from the flesh . Those of luxury and the daughters thereof , Heathens obserued to flow from nature depraued ; Christians easily discerne not to flow from the spirit .

Carnall desires are marueilous pleasing to sensualitie , and a kind of tickling they bring to the flesh ; and giue corruption a marueilous measure of Contentment : past question it is , as the spirit abhors thought of things fleshly ; so can the flesh delight in nothing but what is , as it selfe , corrupt and fleshly .

As in the pursuite they are pleasing , so haue they a farewell in bitternesse ; after accomplishment leaue nothing but vanity and vexation of spirit : How are they vanished , and as a a a Sap. 5 9. post passed away ? and if they leaue any thing , it s a sting . In the end they sting as a Cockatrice , and bite as a serpent , as the b b Prou. 7. Harlots lips in the greeting , they drop sweetnesse as the Hony combe , but their end is bitter as wormewood , sharper then a two-edged sword ; as c c Apoc. 10. S. Iohns booke ; sweete as hony in the mouth , bitter as Wormewood in the bowells . They are not that make ioy and peace , the fruite of spirituall affections .

It s a Character of Carnall desires not to be contemned : They are vsually such as are rifest in the multitude ; who as they all lye in wickednesse , so are they carried in their desires and delights to nothing but what is corrupt and carnall . And if a man might measure goodnesse by number , it were safest to reiect the multitude , and follow the fewest : Christs flocke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little diminutiue flocke . The multitude though they haue diuersities of desires , and delights , yet in this they all conspire , to delight in nothing that good is . I am no Papist to measure truth or goodnesse by multitude ; much lesse Anabaptist to measure it , by paucity of followers . Howbeit I thinke with Seneca its ordinarily true : Argumentum pessimi turba est : Its a shrewd signe , the thing is none of the best , that is affected and applauded by the bruitish multitude .

In a word ; whatsoeuer desire a a 2. Cor. 10.5 . exalts it selfe against the obedience of Christ , whatsoeuer is not b b Rom. 8.7 . subiect to the law of God , of it thinke its fleshly ; from it fly as from a Scorpion .

The act or duty followes ; Abstaine : The degrees of abstinence thus conceiue : descending first à summo ad imum : the height of abstinence is to represse them that they arise not : therefore S. Paul c c 1 Cor. 9. kept his body in subiection ; and that he might keepe it vnder , blue beate it . The meanes thus conceiue . First , keepe thy minde euer busied in some holy and heauenly meditation : the mind sayth Oecumenius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes in action ; if it be not detained in goodnesse , it wanders to euill . The old saying is occupatum vno : the idle is tempted with two , yea with a Legion of Deuils . Secondly , Though honour may not be denyed to the body , to preserue it in strength and vigour ; yet is there a time , when macerating it almost may seeme necessary ; That it may haue place heere , that our Sauiour spake ; This kind of fleshly Deuills is not cast or kept out but by Prayer and Fasting .

A second but inferior degree is , in case they arise , timely to repulse them . It s scarce to be thought , how by a little conniuence they insensibly creepe vpon the minde ; and incline it to allowance : The holiest and most heedy cannot alwayes preuent the arising of euill motions ; yet must it be our endeauour to repulse them speedily . We cannot hinder a bird to fly ouer our head , but may easily prohibite her from nestling there ; fleshly flying fancies cannot alwayes be suppressed ; what thorow that morbus mentis , and what for that morsus serpentis saith Bernard : It s a high point of this holy abstinence to deny them harbour ; to keepe our mindes from allowance , our wills from fulnesse of consent .

It was holy aduice that Erasmus gaue to crosse and thwart our fleshly inclinations ; contrary what thy flesh prouokes vnto : If Couetous desires arise , hasten to a deed of liberality : If desires of reuenge , and retaling of wrongs ; doe good for euill : such thwarting abates corruption ; and blunts the point euen of satanicall temptations .

At least feed them not ; eyther by meditation , or occasion . The prudence of Ioseph is worth our imitation , sollicited by his Mistris he hearkens not to her to be in her company . Our hearts are of a Gunpowder disposition ; a very sparke of opportunity inflames them , and setts all in a combustion .

If thy will cannot be bridled from consenting , yet keepe thy hand from execution . Though thou couet fieldes , a a Mic. 2. take them not by force . The taste of pleasures of sinne in action , encreaseth our naturall thirst after iniquity ; one act makes not a habit ; yet strengthens a vitious inclination .

Lastly ; If the temptation be so violent that affection must needes vent it selfe into action , yet beware of fulfilling the desires of the flesh : Goe not so farre as the swinge of thy corrupt heart would carry thee . It s something , saith th' apostle , not to obey sinne in the lusts of it ; that is , according to that full measure that corruption would lead vs vnto . So for the Exhortation . The Reasons follow : first from our owne state .

As Pilgrimes and Strangers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 2 Cor. 5.3 . We haue here no abiding City ; but looke for one to come : our conuersation , our City-freedome , our negotiation , Phil 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in heauen ; is , or ought to be , for heauen . The inference is , therefore Abstaine from fleshly lusts . 1 1 Bernardus de quadragesima ser 81. Peregrinus si quidèm viâ regiâ incedit , non declinat ad dexteram neque ad sinistram : si fortè iurgantes viderit , non attendit : si nubentes aut choros ducentes , aut aliud quodlibet facientes ; nihilaminus transit , quià peregrinus est , & non pertinet ad eum de talibus ; ad patriam suspirat , ad patriam tendit ; vestitum & victum habens non vult alijs onerari . In a word ; they hinder vs from our home two wayes , 1. Meritoriè , 2. Effectiuè . First , iustly by the sentence of God hath he no portion in heauen , that preferrs in his affection , the Momentany pleasures of sinne , before that eternall beatitude prepared for vs in heauen Secondly , effectiuè , Col. 3. And how doe they clog , and diuert our affections from things aboue ? We are strangers and Pilgrimes , therefore should abstaine from fleshly lusts .

If that Reason sway nothing ; consider their effect , they fight against the soule .

It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a sleight Skirmish or conflict now and than ; but a continuall Warfare , and hostility they are in against the soule . So S. Paul a a Rom. 7. the law in the members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iames ; our pleasures , or lusts in our members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs consider how they exercise it ; see it in the weapons wherwith they assault vs : secondly in the manner of fighting .

Their weapons 1 are their Obiects 2. our inclinations . Their obiects before enioying , After fruition . First , Before enioying , as harlots garishly attire themselues , that they may draw affections ; So doth fleshly concupiscence garishly adorne , and paint ouer the things desired , that by their seeming beauty they may bewitch vs . The b b Gen. 3. tree was pleasant to the eye , and much to be desired for Knowledge . Proportionably see it in all fleshly inclinations . Oh how glorious seemes wealth to a couetous eye ? It is the way to reputation ; the best proofe-armour of defence from wrongs . It brings with it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man may liue of himselfe , yea what cannot money procure ? Such a petty God seemes money to a couetous desire . Ambition , how garish makes it honour seeme ? When euery man must Cap , and Curtesie , and be at command . And so of the rest .

Secondly , after fruition their fight is dangerous by the same weapons ; as for example , what distractions breedes abundance once enioyed ? Such and so many , that they leaue no leasure for that vnum necessarium . Secondly our Inclinations : The seedes of all sinnes are in all the sonnes of Adam . Yet as in mixto when all Elements concurre ; there is euer one predominant ; So vsually we shall see some particular lust swaying in euery mans soule ; whether it be from the temper of the body , and our naturall constitution , or from some strength it hath gotten in vs by ancient ill custome . As Satan vsually fits temptations to our inclinations ; so our hostis domesticus , that fomes concupiscentiae vents it selfe especially at that channell , where its likely the victory is most easie ; the recouery most difficult .