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1 Cor. ix. 27. Subdue thy flesh to the obedience and dil cipline of the Spirit of God. My meaning is not to fafted any thing of will worship on thee, fuch as fcourges, hair cloths, pilgrimages, vows of williog beggary, and perpe tual contineocy. The keeping under of thy body is a bufiness 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 drink is berein 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, let that when he had preached to o. 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 metaphor taken from those who proved masteries, and hath a regard to those times when there wire certain colleges or academies (like our artillery gardens) for exercise of arms, where the novices that submitted cot themselves to the rigour of their discipline or were found tardy in theit trials, or of pursie or unwieldy bodies, were cashier'd or reprored by their masters. In this respect Paul kept his body under, lest he should have been reproveable, or unapprox. ed, as those were that poorly and faintly wrestled, or ran for the prize.
6. Be in the use of holy ordinances. What ordinances! 1. The word, tvhether read, or heard, or meditated
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 paflions, but so soon as I lay hold on any piece of scrip ture, and Nayed myself upon it, as upoo my chief anchor. hold, straightway my temptations vanished. Hence we are commanded to search the scriptures, as men fearch in mines of gold, and the rather, because here is all gold, and no dross. The particulars that hereio thou art to follow, are there,
1. Thou must have ready the precept forbidding that In to which thou art prope; what is it, uacleanness, urge then these texts, Avoid Satan, for it is written, Thou shalt not commit adultery; and avoid Satan, for it is written, Mortify your members which are upon earth, fornication, uacleanness, inordinate affection, evil concupisceace. Again, avoid Satan, for it is written, This is the will of God, even your fanctification, that ye should abstain from fornication, that every one of you should know how to possess his vessei ia sanctification and honour, not in the lust of concupiscence; for God hath not called us aato uncleangels, but unto holiness,' Col. iii. 5. Thes. iv. 3, 4, 5, 7.
2. Thou must have ready the threatning, that if thou yieldeft, thou endangerelt all. Eve was ftrict enough to mind the commandment, God hath said, rulaall 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, te faulters, and hath it thus, Left ye die. Take care there. fore of this, to add the threatning to the prohibition, not only to say it is written, Thou halt not commit adultery, but withal, Fornicators and adulterers God will judge. 'The works of the Hella are manifelt, which are thise, adultery, fornication, ugcleangels, lasciviousness, of which I tell you before, as I have also told you in times past, that they which do such things thall not icherit the kingdom of God. Be not deceived, neithör fornicators, 'cor idolaters, oor adultrrers, por cffeminate, shall inhe. irit the kingdom of God,' Heb. xiii. 4. Gal v. 19, 21. 1 Cor. vi. 9, 10. Luł, as it is kindled of hell, so it all be there perpetually pupilhed; the holy angels will at the last day be most active against fuch, to bring them to con. dign ponithicot, 2 Pet. ii. 19.
3. Thou must have ready the promise both for avoiding and rewarding
1. For avoiding the temptation, thou bait these pro. mises; Whoso pleaseth God, shall cfcape from her, buc
the finger shall be taken by her. And the God of peace ' lanctify you wholly, and I pray God your whole fpirit, ADJ foul, and body may be preloved blamelefs unto the 13
coming of our Lord Jesus Chrift; faithful is he that
calleth you, who also will do it,' Eccl. vii. 26. i Theff. V. 23, 24.
2. For rewarding thee if thou overcomeft, thou haft these promiles, Blessed are the pure in heart, for they fall 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 his Father's name written in their fore • heads. These are they which are not defiled with wo * men, for they are virgias; 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 never 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 manger 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 firength to overcome Satan in his fiery temptations, tell him that thy fülls 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 ihy de fires; how long thou must be put to wait, I know aot, but if thou diest waiting, thou laalt be blessed; only pray that it may be, and wait with patience till it Mall be, and God will come in theo in his appoinied time.
4. Meditatica. Bui on what should I meditate?
1. On God's presence, he sees, knows, understands thy actions, words, gestures, thoughts within thee; thou would be a hamed to be seen of men, and is not God of purer cyes? Oh let thine heart be on his eye!
2. On the shortness of pleasure, it is but momentary, but the goawing of thy guilty conscicnce will abide for ezer.
3. On thy mortality: O let thoughts of thy death be the death of thy lufts! Dearly beloved 1 beseech you as frangers, and pilgrims, abstain from fleshly lufts, 1 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 uncleannels, lae gave him this answer, If you will grant me one thiøg, said she, I will fatisfy your demand; he told her he would; Well then, faid she, 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, 'faid (ne, it is ubreasonable, but you alk me a request more uareasonable, 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 story is that of a young man, who every time he felt luft. to arise in hima, he would run to the fire and put his fiager in the flame, and fcorch his finger, and then would reason with himself, and say, omy foul! and O 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 not only thy finger, but thy whole body in hell flames? And by this means, as he faith of himself, he got much Areogth to mortify those burning lults within him.
4. Looking unto Jesus in his death. Art thou troubled with a spirit of uncleanness: go to the cross of Christ, contemplate his death, consider seriously and sadly his bitter, shameful, painful (offerings, and then cry, Othat vitfue may come out of the deaih of Christ to mortify my lufts! Certainly there is a conveyance of mortifying virtue flowing into the foui in the time of its viewing eyeing, contemplating, reflecting upon Christ crucified, Christ lifted up, and this comes from the secret presence of God, bleffing this our looking upon Christ, as the ordinance by which he hath appointed to make an effectual impresion 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 hall not have dominion over thee, Christ's death will kill it by degrees, and be thankful for that.
5. The last ordinance I mall name is marriage, and the due and lawful enjoyméot of it. This is a principal eod of marriage, to keep a man chaste; It is good for a man not to touch a virgin, nevertheless to avoid fornication, let every man have his own wife, 1 Cor. vii. 1, 2. And if this prevail dot, see whether thou hast not been guilty of uncleannels before marriage: If fo, thou must truly repept of it, for marriage without repentance abates pot the power of luft. Be in the practice of all the particulars mentioned before, avoid all occasions of loft, fet a guard on thy senses, for thou mayat be drunk with chine owa fountain, if either in eye, or ear, or tongue, or hand, or out of time, or out of measure, thou abufest thyself; fer thy affections of desire, apd love, and joy, on Jelus Christ, take heed of idleness, and idle company, keep under thy body, be in ufe of holy ordinances, bring the uncleap devil to Christ himself to be cast out, and if the word or prayer will not do it, add falling to all, and either in ordinary or extraordinary duties God will be feen 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 chaste 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,
SEC. T. X.
pride; not that any one is free, but some are more prone than others. Indeed there is a great dispute which is the master sin in every man? No question, as we have faid, in every one is some one lin, which carries one one way, another another way; and this lio, whatsoever it is, ariseth from complexion, education, condition, and other causes and occafions, wbich often varies, as the temper of our bodies, and the order of our estate doth change: Hence this year it is ope fiu, and seven years hencë (as e very seventh year there is a sensible change in the humcurs of the body) it is another fio. But that fin of all fios, which ruas thro' all ages, and thro' all the face of man