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SECT. VIII.
Of Satan's Temptations to Wantonnesi or Mefblys lufts:
Tis Satan which tempts, mea for their incontiacnay,

I Cor. vij s. And incontinency is in the apostle's stilo: #turning aside aftar Satan, Tim. V. 19. A near correo fpondency and communion there is betwixt these two, the devil and freshly lusts; and heace as he is called the un clean fpirit Mat. X 1. fo ane they called unclean luits, Eph. v. 5. or uncleangefsjefelt in the abstract, Rom. i 24 Eph. im 80. 2 Pet. č. zo. Some call these lusts the devil's captains, that fmite at the foul especially, Dearly beloved I befeech you as strangers and pilgrims, alytain from fleboily lufts which war againA the faul, 1 Pet. j. 11.

Queft. How douh Satan fir up thelo luftsia men? ! answer,

1. He obferves the temperature and complexion of fuciu and fach a man, and if it be fanguine, be takes the advan tage thereof, and accordiogly tempts him to luft, incon tinency, and all voluptuous, pleasures of the deflt. Hence the apostle was much afraid of his body, as probably being of such a temperature, I keap onder my body, and bring

it into fobjection, left that by any means wheo I have *preached uoto oders, I myfelf fhould be a call away, 1 Cor. ix. 27. It is an allusion to wrestlers, who fought for maleries, wbro ope did bear the other black and blue about the face; fo was he fain to wrestle with his body, to keep under his body, and to bring his body, by mortifrying of his carnal lufts into fubje&tion. He naraes pot his figbting with the world and devil, tho? these bs potent enemies, but with the body only, because they could not easily hunt us if this domefticali enemy, and home bred adversary did not betray us; lasts lie in the body like fire in fint, and agy tempzation will draw them out. This Satap marks in the first place, that he may fuitably fit his temptations to the temperature and disposition of the body,

2. Sometimes he fers before such an one a taking object, he presents and holds up a light or spectacle suitable to his temper. Thus when David 'walked upon the roof of " the king's houfe, he faw a woman walking herself, and e the woman was pery beautiful to look upon, and David

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3. Satan 4. Satao

* fent, and enquired after the woman,' 2 Sam. xi. 2, 3. I make no question but Satan had an hand in this. Maaya time such a wapton object is cast into the way by Satan's Night, and he needs do no more to overcome a lascivious mind, if he but fay, See yonder is a naked breast, a naked arm, a naked neck, and if such figas hang at the door, you may guess what immodefty is within. This he koows is taking, and thus he overcomes thousands of men, by ftir. ring up their lufts even thro' their eyes.

3. Satan deals with a man a degree farther, he not on: ly presents such and such an object, but he casts in, and injects the motion, he stirs and moves the imagination, (surely that is the devil's room wherein he often doth appear) he works upon the imagination many an impression, and many a suggestion to this and that base lust; in this respect may we all cry out, O wretched men that we are, who sball deliver us from this body of death! Rom. vii. 24. or from these carnal lusts, which are a death to us, or which threaten our spiritual death. A man, while un. blameable in his life, may yet have his imagination like a cage of unclean birds, and so in his foul become guilty before God. The apostle Peter speaks of some who had eyes full of adultery, (as it is in the original, full of the adulteress) and that ceafed not from fin, 2 Pet. ii. 14. The meaning is, that imagination set their eyes continually upon the adulteress, fo that they ceased dot from fin, even while she was absent; they might be restrained from the actings of fin,' and yet their hearts burned inwardly with lufts. And this is the meaning of the prophet, They bave made ready their hearts like an oven, Hof. vii. 6. That as the oven heated is ready to bake any thing put therein, so was the heart of those wicked men prepared for any kind of Daughtiness, it lay in their heart and imagination day and night. the perpetual constant workings of Satan Upon the imagination! We say of other parts of the soul, (as of the will and mind) that they are only subject to fio while we are awake, but the fancy or imagination is many times very lipful in the night time. How many polluted and wicked dreams do men fall into at such a time, at hich they tremble and abhor shemselves when once ased,

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4. Satan can do more than inject and suggest such thoughts, for he can mightily irritate and provoke; he cap fir up the heart to be willing to give entertainment to such a lust. As Satan flood up and provoked David to number Ifrael, i Chron. xxi. 1. fo I believe he Nood up aad provoked David to ly with Bathsheba; he did not on19 present the object, and move the imagination, but he provoked David, he never let him alone, but followed him, and solicited him to it. 'Tis true he could not force David to do evil, the will is never forced by Satan, nor caa it be, he uses no compulsions beyond a moral persuasioni well set on, he hath no imperious efficacy over the will, yet he can strongly flir the imagination, and that exceed. ingly provokes the will, that it gives consent: Apd indeed if the soul be bacúrally destitute of grace, it cannot with stand the suggestions and provocations of Satan, but anod it yields. And this is the manner of Satan's stirring up fleshly lusts in the minds and spirits of the soos of men.

SECT. IX
Of Wrestling with Satan to overcome this Sini
F this be thy, darling sin; if by the conilitution and

grain of thy body, or by finister education, or otherwife, thy mind and heart run much this way, then wrefs: tle thus,

1. Avoid all occasions of lusts. The Jewish doctors ị thus charged their novices, That by no means they (hould feed their

eyes with staring on the generation of beafts, for fear of provocations. It is our wisdom to check the be. í gionings of temptations, to cast away the very firft fancy

of lust, with indigaation. Surely if we give liberty, and fo fall tó parly and talk with lusts, they will gain more and more u pon us, and then be harder to renit. He walks more evenly that fieth from temptations, and keeps at a

distaöce from that which would ensnare hiin, than he that o suffers the 'bait to bie near him, and at band. David's

woeful experience may tell what it is to give way to a van dring lustful eye; and Joseph's resolution may tell what an advantage it is to Ay away, and not to stand and parly with temptations. In this case he wreAles best with the devil, that turas lis back on the temptation. Flee youth

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ful lufts, faith Paul to Timothy, 2 Tim. i. 22. be calls on him not only to avoid, not only to run, but to fee from, or to make all post haste away from them, Come rzet near the door of her house, Prov. v. 3. It was the speech of ope, who tho' fick, yet would not have the temptation come nigh him, saying, Auferte ignem, adhuc enim paleas habeo, Take away the fire, for I have yet chaff withio me.

2. Set a guard on the outward lenses. He that looketh on a woman to lust after her, faith Chrift, he hath commit. ted adultery with her already in his heart, Mat.1.28. There are stories of heathens, that they would not look upon excellent beauties, left they should have been ensaared; I made a covenant with mine eyes, faith Job, why then foould I look upon a maid? Job xxxi. I. the eye must be guard. ed, nor is that all, take heed also of leading thy ears to filthy talk, rotten speeches, wanton discourses, ribald foogs: It was the apoltle's charge, But fornication, and all uncleanness, or covetousness, let it not be once named as mong A you, as becometh faints, neither filthiness, nor fool. ish talking, nor jefting, which are not convenient ; and let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may mi. nifter grace unto the hearers, Eph. v. 3, 5. and iv. 26. 30. Mark here how filthy speech is called corrupt, or rotten communication, like carrion in a ditch, which should cause all that pass by to stop their noses. Oh that any thould delight to speak or hear such things! What! say fone, may we got jelt and be merry without all this a.do; but we answer, Have you no hopefter mirth than this? will you feed upon that which is carrion and corrupt? will you make merry with that which God condemneth, and threatdeth to shut you out of his kingdom for? have you go. thing but filthiness, and the service of the devil, aod ibe wrath of God to play with, and to make merry withai? Idle talk is the devil's minstrelse, and prepareth people to actual whoredoms, for thoughts and words are the prepa. ratives to deeds. The fame may we say of uachafte touchings, lascivious behaviours, lustful smilings, &c. why all tbefe must be avoided; a sparkle if it ly maketh a great fire; a little leaven doth run thro' the whole lump.

3. Act all thy affections of defire, and love, and joy od Jefas Chrift. Is not be thy bridegroom? hath not he married thee to himself in holiness ? and wilt thou espouse thyfelf to the devil his enemy, by the meditation of filthy and base lufts? Oh what indignity is this to Jesus Chrift? If there be any thiog of Christ in ihee, turn the stream of thy desires and lustings in a spiritual mapper towards him; it is he that is thy bulband, whose comeliness should be always in thine eye, and whose b-auty should for ever is. Aame thine heart, whose love should draw out thine affections strongly, and whose converse should fill thy mind, and enlarge it all together; here is one that should lead thee captive body and soul. Now for this exceileeOne to be out-bid by so base and harlotry love, for Jesus Christ to be calt off, as if not fair or worthy enough for a pollu ted creature, how should it but be deep in the heart of God, and of Jesus Chrift? Hark how the apoftle quelli

QoS, Know ye not, that your bodies are the members of · Chrift? Shall I then take the members of Christ and make

ther the membeçs of an hariot? God forbid, Cor.

vi. 15.

4. Avoid idleness, for that is the proper foil for these weeds to grow is.

Faocies of fioful lusts seldom offer themselves where the foul is bufied in some innocent and virtuous employment. A man that diligently follows his particular calling hath something else to mind, but if he gives himself up to idleness, then Satan is busy with a bait:

As a ftanding pool, not having any course of running, - groweth filthy of itfelf, and full of toads and noisom ver

mine, fo the heart that is not taken up in some honeft calling, is a fit place for the devil wherein to breed, and to iogender lufts. What was the reason why the Sodomites grew fo filthy and unclean, but because hayibg the most fruitful and abundant country in the world, they grew rich, and gave themfelves to nothing else but to ease and delight? their nature was no worse than others, bịt their idleness did fo corrupt their hearts, as the devil had liber. ty to cast in, and they liad leisure to put on all monstrous and unclean defires. 5. Keep under thy body, and bring it into fubjection

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