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I Cor. ix. 27. Subdue thy felh to the obedieace and dil cipline of the Spirit of God. My meaning is not to fafted any thing of will worship on thee, fuch as scourges, hair. cloths, pilgrimages, vows of willing beggary, and perpe: tual contineocy. The keeping under of thy body is a bu@ness of another nature, and consists in the mortifying of lufts, and in the exercises of piety; and yet this I grant, that intemperance and delicacy in meat and driok is bereio forbidden; the more the fuel, the greater is the flame; the body must be so dieted, as that the nimbleness and readi. ness requisite to a spiritual combat may still be maintained. This was Paul's care, left that when he had preached to 0. thers, be himself bould have been a cast.away: A cast-away, what's that? Not a reprobate, as if he were uncertain of his election, but reproveable, or unapproved. It is a me. taphor taken from those who proved masteries, and hatha regard to those times when there wire certain colleges or academies (like our artillery gardens) for exercise of arms, where the oavices that submitted not themselves to the rigour of their discipline or were found tardy in theit trials, or of pursie or unwieldy bodies, were cashier'd or repror. ed by their masters. In this respect Paul kept his body under, lest he should have been reproveable, or unappros: ed, as those were that poorly and faintly wrestled, or ran for the prize.
6. Be in the use of holy ordinances. What ordipances? . .1. The word, whether read, or heard, or meditated ; on. Paul calls it the sword of the Spirit, Eph. vi. 17.
When Christ had his combat with Satan, he made ao ule of his authority to command him away, but of the word, Thus it is written. Mere reason was never appointed by God to drive away Satan, but rua we to the word, and that will do it: I have suffered, faid Luther, many great passions, but so soon as I lay hold on any piece of scrip. ture, and Nayed myself upon it, as upoo my chief anchor. hold, Iraigheway my temptations vanished. Hence we are commanded to search the scriptures, as men search in mines of gold, and the rather, because here is all gold, and no dross. The particulars that hereio thou art to follow, are these,
1. Thou must have ready the precept forbidding that ho to which thou art prope; what is it, uacleanness, orge then these texts, Avoid Satan, for it is written, Thou halt not commit adultery; and avoid Satan, for it is writter, Mortify your members which are upon earth, forgication, cocleanness, inordinate affection, evil concupi. (ceace. Again, avoid Satan, for it is written, This is the will of God, even your fanctification, that ye mould abstain from foroication, that every one of you should kaow how to possess his vefci ia sanctification and honour, aot in the luft of concupiscence; for God hath not called us dato uncleangels, but unto holiness,' Cal. iii. 5. Thes. iv. 3, 4, 5, 7. ..
2. Thou must have ready the threatning, that if thou yieldest, thou endangerelt all. Eve was strict enough to miod the commandment, God hath said, r& shall not eat of it, neither soall ye touch it, Gen. iii. 3. but when she came to the threatning, where God faid, Te shall surely die, the faulters, and hath it chas, Left ye die. Take care therefore of this, to add the threatning to the prohibition, not
only to say it is written, Thou malt not commit adultery, í bot withal, Foroicators and adulţérers God will judge. " " The works of the fello are manifest, which are there,
• adultery, fornication, ugcleangels, lasciviousness, of
'which I tell you before, as I have also told you in times bine past, that they which do such things hall not inherit the
kingdom of God. Be not deceived, neither fornicators, por idolaters, nor adulterers, oor effeminate, shall inhe. sit the kingdom of God, Heb. xiii. 4. Gal v. 19, 21. 1 Cor. vi. 9, IQ. Luł, as it is kindled of hell, so it mall be there perpetually pupilhed; the holy angels will at the last day be most a tive against such, to bring them to con. dign ponilhicot, 2 Pet, ii. 10.
3. Thou must have ready the promise both for avoiding and rewarding. .
1. For avoiding the temptation, thou hast these pro. mises; “Wholo pleaseth God, shall cscape from her, bue 'the finger shall be taken by her. And the God of peace
fanctify you wholly, and I pray God your whole spirit, food coul, and body may be preferved blamelefs uoto thu 13
comiog of our Lord Jesus Christ; faithful is he that . calleth you, who also will do it,' Eccl. vii. 26. i Thess. V. 23, 24.
2. For rewarding thee if thou overcomeft, thou haft these promises, Blessed are the pure ia heart, for they 'shall fee God. And I looked, and lo a lamb stood on the
mount Sion, and with him an hundred and forty and four • thousand, having bis Father's name written in their fore, • heads. These are they which are not defiled with wo • men, for they are virgins; these are they which follow • the Lamb whithersoever he goeth; these were redeemed • from among men, being the first fruits unto God, and
to the Lamb," Mat. v. 8. Rev. xiv, 14. O live by faith and feed on these promises ! - 3. Prayer. A man is dever overcome by temptation as long as he can pray against it, he may be perhaps more troubled then, but what if he be, let him pray on still, yea, pray with perseverance, and all maoger of prayer, and the end will be, that if he do not give over to pray, Sutan must, and will give over to tempt. But what should I pray for? Why, pray that God may purify thy heart, and sanctify it by his holy Spirit, pray that God may give thee sirength to overcome Satan in his fiery temptations, tell him that thy lults and corruptions are too hard for thee, and therefore thou art forced to bring to him this unclean devil, and either he must help thee to cast him out, or thou shalt not prevail. Pray also that God may give thee patience to wait upon him, till he shall perform thy de fires; how long thou must be put to wait, I know not, but if thou diest waiting, thou Naalt be blessed; only pray that it may be, and wait with patience till it Mall be, and God will come in theo in his appoipied time.
4. Meditatica. Bui op wbat should I meditate?
i. On God's presence, he sees, knows, understands thy actions, words, gestures, thoughts within thee; thou would be ashamed to be seen of men, and is aot God of purer cyes? Oh let thine heart be on his eye!.. .
2. On the fhortness of pleasure, it is but momentary, but the goawing of thy guilty conscience will abide for e
3. On thy mortality. O let thoughts of thy death be the death of thy lufts! Dearly beloved I beseech you as Árangers, and pilgrims, abstain from flesbaby lufts, ? Pet. ji. 11.
4. On hell fire. Fiery fins will beget fiery torments. I have read a story of a young virgin, that being tempted of a young man to the act of uncleanpefs, he gave him this answer, if you will grant me one thiøg, faid she, I will fatisfy your demand; he told her he would; Well thed, faid le, I delire you would put your finger for a whole hour to buro in this candle. O, said the man, what you ask of me is unreasonable: It is true, said she, it iş udreasonable, but you ask me a request more udreasonable, to satisfy you in a thing for which I shall not only burn an hour, but for ever and ever in the fire of hell. The like 1tory is that of a young man, who every time he felt luft to arise in him, he would run to the fire and put his fiager io the flame, and fcorch his finger, and ihen would reason with himself, and say, O my soul! and U my body! if thou canst not endure a minute's time to hold thy finger in the fire, how wilt chou endure to all eternity to have aot oply thy finger, but thy whole body in hell flames? Aod by this means, as he faith of himself, he got much Atreogth to mortify those burning lults within him.
4. Looking unto Jesus io his death. Art thou troubled with a spirit of uncleanness: go to the cross of Christ, contemplate his death, consider seriously and fadly his bitter, shameful, painful sofferiogs, and then cry, O that viftue may come out of the deaih of Christ to mortify my lufts! Certainly there is a conveyance of morrifying virtue flowing into the soul in the time of its viewing eyeing, contemplatiog, reflecting upon Christ crucified, Christ lifted up, and this comes from the secret prelence of God, bleffing this our looking upon Christ, as the ordinance by which he hath appointed to make an effectual impreffi.. on upon the heart. It may be when all is done, this fio, as to some bubblings within, will not die nor cease in thee. altogether, only thro' the grace of Christ it shall not reigo, it shall not have dominion over thee, Christ's death will kill it by degrees, and be thankful for that. 14
5. The 5. The last ordinance I Ihall Dame is marriage, and the due and lawful enjoymeot of it. This is a priacipal cod of marriage, to keep a man chaste; It is good for a man not to tsuch a virgin, nevertheless to avoid fornication, let every man have his own wife, i Cor. vii. 1, 2. And if this prevail dot, see wbether thou hast not been goilty of vacleandels before marriage: If fo, thou must truly repeat of it, for marriage without repentance abates pot the power of lust. Be in the practice of all the particulars mentioned before, avoid all occasions of loft, fet a guard on thy senses, for thou mayst be drunk with chine owa fountaio, if either in eye, or ear, or tongue, or hand, a out of time, or out of measure, thou abusest thyself; set chy affections of desire, aod love, and joy, on Jesus Christ, take heed of idleness, and idle company, keep under thy body, be ia ofe of holy ordinances, bring the uncleao de vil to Christ bimself to be cast out, and if the word or prayer will got do it, add fasting to all, and either in ordinary or extraordinary duties God will be seen. And if ever thou diest to lust in thy affections and in thy conver: sation, if ever thou gettest the victory and God ease thee of thy vexation, and give thee a chalte mind to thy con. tent and comfort. Oh remember to be thankful, left the temptation come again, and bring seven temptations with it worse than himself.
of Satan's Temptations to Pride. COMĘ men are naturally and by disposition prove to W pride; not that apy one is free, but some are more prone than others. Indeed there is a great dispute which is the master fin in every man? No question, as we have faid, in every one is some one fin, which carries ope one way, another another way; aod this so, whatsoever it is, ariseth from complexion, education, condition, and other causes aod occasions, wbich often varies, as the temper of our bodies, and the order of our estate doth change: Hence this year it is one fiu, and seven years hence (as e. very seventh year there is a sepsible change in the humcurs of the body) it is another sip. But that fin of all fins, which runs thro' all ages, and thro' all the face of man