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Uncleanness, which is the Impurity of the Mind, together with the obfcene Rites that were paid to the IdolGods.

Lasciviousness, which implies all Wantonness of Behaviour, expresó'd by the Leudness of Words or A&tions.

Idolatry, which is the multiplying of Deities, or giving that Worship to false Gods, that is due only to the true.

Witchcraft, which is the contracting with evil Spirits, or the having recourse to them.

Hatred, which is the bearing an evil Mind towards any, Variance, which is the raising different Parties and Opinions.

Emulations, which are a vain Affectation of Glory and Preheminence.

Wrath, which is an exceflive or inordinate degree of Anger.

Strife, which is a Desire of, or Delight in Contention.

Seditions, which are Mutinies or Insurrections in the State.

Herefies, which are Schisms and Divisions in the Church. Envyings, which are the Swellings and Sicknesses of the Mind, arising and occasion'd by both.

Múrders; which are a wilful and malicious Shedding of Blood.

Drunkenness, Revellings, and such like, which are an inordinate Use or Abuse of God's Creatures. Of all which the Apostle folemnly declares, that they which do these things Mall not inherit the Kingdom of God.

These are, in short; the Works of the Flesh; and they that live and delight in them, are faid to walk after the Flesh, and to fulfil the Lufts of it.

Thus we have a brief Account both of the Fruits of the Spirit, and of the Works of the Flesh; and likewise what it is to walk in the one, and to fulfil the Lufts of the other : by which we may see the true Sense and Meaning of our Text, I say then, Walk in the Spirit, and ye shall not fulfil the Lufts of the Flems that is, if we give up our felves to the Guidance and Blessing of God's Holy Spirit, and labour to bring forth the Fruits thereof, we shall be enabled to conquer all the Reluctance of the carnal Appetite, and subdue the Opposition arising from all the Tinful Lusts of the Flesh.

But before I speak to the Victory we have or may have by the Graces of the Spirit over the Works of the flesh, Vol. Iy. Part 2



'iwill be requisite to observe the Struggle and Combat that is found between them. This is held forth in the next words to the Text : For the Flesh lufteth against the Spirit, and the Spirit against the Flesh; and these are contrary one to the other; so that ye cannot do the things that ye would : meaning, that the Flesh strongly inclines and enticeth to Evil; the Spirit, on the other hand, seeks to draw us from it, and powerfully excites to that which is good: both these are striving for the Mastery within us, and, like the Twins in Rebecca's Womb, struggle to overcome and supplant each other. This the Gentile Philosophers found, who took notice of two main Principles, that govern'd the Actions of Mankind; the one they callid the Principle of Good, the other the Principle of Evil: and these two maintain a continual Contest and Enmity with one another. The Principle of Goodness, which is no other than the Spirit of God working in us, minds and moves us only to things pleafing to God, and agreeable to his Will. The Principle of Evil, which is no other than the Aeshly or carnal Appetite, inclines us only to what is suggested by Satan, and fuited to that evil Spirit. And as there is a perpetual Enmity between these two Principles, that which is of God constant ly opposing and warring against whatsoever cometh from the Devil ; so the Apostle tells us of the Flesh and the Spirit, that these two are contrary one to the other. Others of the Antients have express'd this by a good and an evil Geninis, which they make the constant Attendants upon every Perfon ; the one prompting to Vertue and Goodness, the other to all manner of Vice and Wickedness: These two contrary Principles occasion all that Difference of Action, and all that Struggle that is found in the World between Good and Evil.

The first Rise hereof was from the Apostacy of our first Parents, who by the Fall craz'd all their Faculties, and brought Confusion and Disorder upon the whole Man : before that, all things were well and quiet within us; Reason being plac'd in the Throne, and all the inferior Faculties subjected to its Rule and Governance, which they all rea. dily and carefully obey'd. We canie out of God's Hand very good, having his Image ftanıp'd upon us, which consisted in Knowledg, .Righteousness, and true Holiness: , which made Solomon declare, that God made Man upright; but the first Transgression brought a Crookedness and Perverseness into our Nature, which hath broken the Order and Har


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mony of all our Faculties. Hence it comes to pass, that the inferior Powers of the Soul rise up, and sometimes overrule the fuperior, the carnal Appetite rebelling against Reafon, and the Flesh lufting against the Spirit: These two are

contrary one to the orber, God Almighty having put an Enmity between what is born of him, and the Seed of the Serpent. And as he divided between the Night and the Day, and put an irreconcilable Opposition between Light and Darkness; ' so hath he put a perpetual Ennity between . the bright Beams of the Divine Spirit, and the filthy Steamis of Aeshly Lusts: the one leading us to God and all that is Good, the other leading us to Satan, the World, and all manner of Evil: These two contrary Principles, by the Unhappiness of our Birth, are still struggling in our Breasts;

for which reason a Christian's Life is often stild a Warfare, and we the Soldiers of Fesus Christ, being listed under his Banner, and fighting againt thole fleshly Lufts, that war:dgainst the Soul.

This Conflict we find St. Pauli at large describing in his own Person in the 7th Chapter to the Romans , where he fets forth the Difficulties he encounter'd, the Aslistance he had from the Holy Spirit, and likewise the Ground that Sin and Satan fonietinies got over him in it. I know (faith he, ver. 18.)

that in me, that is; in my Flej, dwelleth'no good thing ; for tho to will is present with me, yet how to perform that which is good I find not that is, his Flesh lufted against the Spirit ; and tho by the Light of the Spirit he knew and approv'd of what 'was good, yea, and many times will'd and desir'd it too, yet the Flesh was fometinies too hard for him, and overbore all his Resolutions: infomuch (as he goes on) The Good that I would, I do not, but the Evil I toould not, that I do. He consented to what was good, and yet omitted it; and he dislik'd Evil, and yet practis'd it; being vànquish'd by the fleshly Parts arid carrý'd away by the Stream of a sensual Appetite : which, in the next Verse, he ftiles, The Sin that dwelled in him. I find then a Law (faith he, ver. 21, &c.) that when I would do Good, Evil is present ipith me

His Defires towards Good were fonietinies check'd and overruld by his Inclinations to Evil: for al beit that he delighted in the Law of God after the inward Man, his fuperior Faculties convincing him of the Truth, and causing in hin fome Delight in what God's Law tequir'd yet he felt another Lam in his Members, warring against the Lip of his Mind, and bringing him into Captivity

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to the Law of Sin, which was in his Members :, meaning, that by the Importunity and Sollicitations of the Flesh, he was carry'd away to act against the Dictates of his own Mind; which made him cry out in the following Verse, O wretched Man that I am! Who Mall deliver me from this Body of Death ? By this Instance we plainly see the words of our Text verify'd, that the Flesh lufteth againf the Spirits and the Spirit against the Flesha, and these are contrary one to the other : so that ye cannot do the things that ye would. The Truth hereof we all find and feel by our own daily and doleful Experience.

Now the striving against these ghostly Enemiesz is the Warfare that we are call’d upon to accomplish. This is that good Fight of Faith, which Christianity engages us in under the Captain of our Salvation

' : in which, if we manfully acquit our felves, we may be sure of coming off with Success and Victory. And this will lead to the

Third and last Thing propounded; which was the Victory we may obtain by the Graces of the Spirit over the Works of the Flesh: for if ye walk in the Spirit, ye shall not fulfil the Lufts of the Flesb. If we refit the Devil, we are told, he will fee from us : 'tis but to stand and oppose, and the day will be ours, for he muft either fall or fee before as; nor can the strongest Affaults of the Flesh prevail

without our own Consent and yielding to them. All their Strength lies in our own Treachery, for if we resolve to be true and firm to our selves, all their Suggeftions can never hurt us; 'tis but to withdraw our Will

and Affections from them, and all their Power over us would soon cease, and come to nothing. Sensual Objects may indeed entice, but they cannot enforce us; and the most inviting Charms can have no Efficacy, if we turn the deaf Ear to them. 'Tis a great Mistake to think, that the Principle of Evil hath any such uncontroulable Power, as forcibly to enter our Souls, or lead us captive: No, it hath no such hidden and irresistible Influence, as to force us to any Evil; we are only betray'd into it by our own Folly and Weakness; and neither Satan, the World or the Flesh have any other but willing Bond-flaves.

But the main Preservative against the Power of our Lusts is the Aflistance of Divine Grace, that is at all times fufficient for us; and will enable us to resist and repel the strongest Temptations; stronger is the Spirit of God, that


worketh-in us, than all the evil Spirits that conspire against us. And as this Grace is fufficient, so is it ever ready for us. The Spirit of God is never wanting to those that seek to, and desire its Aid, and never fails such as heartily engage in this fpiritual Comibåt: If earthly Parents (faith our Saviour) know hoto to give good Gifts to their Children, how much more will your heavenly Father give the Holy Spirit to them that ask it. While we strive against Sin, we shall be fure to have the Spirit of God to strive with us, and that will derive that Strength and Power into us that will make us more than Conquerors. Hence we find St. Paul, who struggled so hard, and was sometimes foild by the Power of his Corruption, at last thanking God for giving him the Victory, thro Jesus Christ our Lord; Rom.7.25. 1 Cor. 15; 57. And elsewhere we are told, that if we fight this good Fight of Faith, we shall finish our Course with Joy, and in the end receive a Crown of Glory. I say then with the Apostle, that if ye walk in the Spirit, ye shall not fulfil the Lufts of the Flem, but shall find Grace and Strength enough to subdue and vanquish them. So that from this Discourfe we may learn,

1. The difference between a Regenerate and Unregenerate Man; in the one the Spirit prevails, in the other the Flesh is predominant: that is, the Will' of the one is led by the Spirit, which miakes him act the Deeds, and bring forth the Fruits of the Spirit; but the Will of the other fol.

; lows the carnal Dictates, and performs the Will of the Flesh. The Character of a good Man is to be led by the Spirit into the Ways of Purity and Peace, which is to walk in the Spirit : And the Note of a bad Man is to follow the Sway of sinful and vile Affections; which is to fulfil the Lufts of the Flesh. From whence we may learn,

2. How to know and judg of our spiritual State : if we are acted by the Holy Spirit of God, and delight in the foremention'd Fruits of it, we may safely conclude our felves in a Regenerate State; for as many as are led by the Spirit of God, they are the Sons of God.

But if we give up our felves to the Command of a carnal and sensual Appetite, and are at the beck of every impe. rious Luft, we are in the Gall of Bitterness, and Bond of Iniquity; for they they that palk after the Flejn cannot please God, nor will they ever be accepted by him. Not that every Act of Concupiscence or inordinate Affection will exclude us fron the Favour of God, or the State of Regenera


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