A Complete Body of Divinity

SERMON CXCII.

Secondly, IN this Command also is forbidden the taking away of the Life of our Neighbor Unjustly. We observed. That the taking away of our own Life, is absolutely and ••• ceptionably forbidden; but in respect of others, it is expressed Modally, and under a Li ••• tion, viz. It is not to be done Unjustly: And this tells us, that there may be a Just, and there may be an Unjust putting of Men to Death; so that the word Kill, by which the Prohibition in this Precept is expressed, is not to be taken in it's utmost Extent; and is therefore better rendered, Thou shall not Murder. In what Case it is warrantable, and sometimes a Duty, to take away the Lives of others, was considered under the former Question, viz. Either for Private Persons, in Case of necessary Self-Defense; or for Civil Rulers, both in their p ••• shing of Capital Crimes, and in the making and pursuing of a just War

WE may now take a brief Account of the Respects wherein this may be done Unjustly, and that both in Respect of private Persons, and of the Civil Power.

I. IN respect of private Persons: These may Act Unjustly in taking away their Neighbor's Life, more specially in three Respects,

• [1.] IN respect of Self-Defense. We observed the Limitation of this under the former; whence we may gather, that this Command is ••• ken, when Men are not put on it by una •• idable. Necessity, or neglect such Means as they might use to prevent it; either by run •• ng themselves purposely into the Danger, whereof they had a fair warning, and might have escaped it; or pursuing the Advantage to the Death of the Aggressor, when he might have saved himself on easier Terms, either by a safe Retreat, or by putting his Adversary to •• ght, or Disabling him from accomplishing 〈◊〉 Attempt; and the Reason is, because nothing but Necessity, will warrant a Private Sl •• ghter, in which the Man Acts the part of Civil Authority, in his own Case: And doubtless there was Moral Equity in that Judicial Law, Exod. 22.2, 3. If a thief be found breaking up, and he be smitten that he die, there shall no blood be shed for him. If the sun be risen upon him, there shall be blood shed for him: for 〈◊〉 should make full restitution; if he have nothing, then he shall be sold for his theft.
• [2.] In respect of private Revenge. And here comes in the Case of private Duels which 〈◊〉 a thing too much practice'd in the Christian World and defended as a thing Noble and Hera ••• , by the He •• ors of the World. As to public • uels, when War is Commenced by two Nations, and the Issue is put upon the Com • at between two Champions, for preventing a more plentiful Effusion of blood, and agreed upon between the adverse Parties such as that between David and Go •• ah; I do not here undertake a Dispute: Tho' weighty Casuists defend the Negative; and tell us, That David 's Example is not ordinarily • r • sidential; and that if he had not been Extraordinarily called by God, had Sinned; telling us, that there is no Warrant from the Word of God, to submit the Liberty of Slavery of a People to the Ordeall of a single Person's Combating But the thing under consideration is, Whether it be lawful for private Persons to issue their personal Quarrels by the Sword; and accordingly to challenge each other into the Field; and that either without, or with the Permission of the Civil Magistrate? And it is plumply Answered by all Judicious Casuists, That it is a thing utterly Unlawful, in an Established Government; nor can all the Pleas used in it's defense, Justify it: And the Light of Nature bears witness against it; and therefore the most of Christianized Governments, have made severe Edicts against it. And there are mainly these Three Reasons why it cannot be Lawful,
  • 1. ALL private Revenge is forbidden in the Word of God. The very Heathen Morallists have declaimed against it in General, though' in some Cases they have allowed it: But the Word of God universally prohibits it, and requires the contrary; particularly and fully, Rom. 12.19, 20, 21. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. And it is our Savior's Precept, Matth. 5.44. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully • se you, and persecute you.
  • 2. IT is a manifest Affront put upon Civil Authority. It subverts the Order of Government, which God hath set up in the World; who hath appointed the Magistrate to be His Minister, to do every Man Right; who is therefore to be applied to in all matters of Wrong done us by our Neighbor: Rom. 13.4. For he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him th •• d •• th evil. The very Town-Clerk of E ••• sus could give such Advice to Demetrius and his Tumultuary Accomplices, Acts 19.38. If Demetrius, and the crafts-men which are with him, h ••• matter against any man, the law is open, and there are deputies; let them implead one another. Nor is it enough to say, I cannot get my Right at the hand of the Magistrate, either for want of Legal Proof or by reason of Pros • poleps •• . For in such Cases we are bo • nd as 〈…〉 •• ave it to God, w ••• s the 〈◊〉 of all 〈◊〉 and to whom Recompense belongs 〈…〉 appointed an Appeal to him by 〈◊〉 , Psal. 〈◊〉 . 1, 2.10.14.
  • 3. IT is no p • o • er way to vindicate our own •••• ency, and convince our Adversary of his In •• rtousness. God hath not made this to he an infallible Rule of determining the Question, on whose side the Equity of the Cause is to be determined, in this World: Might may prevail over Right; the Innocent may be crushed, and the Wrong-doer be too hard for him: The Conquest Sword is not the Arbiter of the Innocency of the one, and Guilt of the other; Nor hath God put His Providence under our Command; and for us to make it the Umpire of Right and Wrong, is daring Arrogance: We are therefore told in, Eccl. 9.2. & 8.14. There is a vanity which is done upon the earth, that there be just men unto whom it happeneth according to the work of the wicked: again, there be wicked men to whom is happeneth according to the work of the right ••• : I said, that this also is verity.
• [3.] IN respect of the Execution of the Command of Superiors. There is a lawful Authority who are to be Obeyed in their lawful Commands; but every Subject hath a Judgment of Conscience, which is immediately subject to God; and it ought not to break any of His Commands under pretence of Obedience unto Men. It is true, There are ander-Officers who are to Execute the Sentence of the Judges upon Capital Offenders; nor are they bound always to examine into the Justice of the Sentence, or are capable of Judging it critically, it being above them: Nevertheless, If they are in Conscience convinced, that the Sentence is Unjust, they ought to wave it, if they would not bring Guilt on themselves. Nor was I ever convinced of the force of the Distinction which some have found, out, viz. That a Man may do a thing upon a public Conscience, when his private Conscience tells him, that it is Sin. I am sure, that when Soul past an Unjust Sentence on the Priests, and commanded his Foot-men to Execute it, they with one Consent refused it; nor did God fault them for their so doing, 1 Sam. 22.17. But besides this, There are sometimes the private Commands of Men in Authority, given to their Subjects, for the taking away of the Lives of such whom they would have cut off, to gratify their own Wills; nor will the Sin terminate in him who doth Unjustly Command such an Act. Doubtless as David was Guilty of the Murder of Uri • h, so was Joah too; nor could his Lord's Injunction render him Innocent, anymore than Do • g 's Murder of the Priests upon Sa •• 's Command, for which he is awfully Condemned, Psal. 52. Nor did Jonathan Sin against his Father's Authority, who bad him to Kill David, when he used all endeavors to Preserve him; b • t did indeed prove himself to be a most Kind Son, and a faithful Subject. And the reason of this is, because God is to be Obeyed; and where we cannot Execute the Commands of Men, without Transgre •• ng a plain Precept of God, it is enough that we patiently S ••• , if they vent then Rage against us for it 〈◊〉 And certainly when such Commands are given, its enough and a Duty to re • lie upon them, as the Apos ••• 〈◊〉 to the Jewish Couns • l, Acts 4.19. Whether it 〈◊〉 got in the sight of God, to hearken 〈◊〉 y •• m • re than unto God, judge ye.

II IN respect of Public Persons. And here we observed, that the Lives of Men may Justly be taken away by such in T • o respects, 〈◊〉 . In the Administration of 〈◊〉 , Justice, and in the Prosecution of War. Nevertheless, In both of these regards, there may be a Violation of this Command, and an Unjust taking away of Life, • r at least Injustice done in the Ma •• er and Circumstances of the thing: And these may be considered severally.

[1.] IN the Administration of Civil Justice. And this may be done;

• 1. IN the Execution of Unjust Laws. That such Laws have de fa ••• been Enacted, is certain: Hence that, Psal. 94.20. Shall the throne of iniquity have fellowship with thee, which ••• meth mischief by a law? For Men then who 〈◊〉 on seats of Judgment, to Arraign, Try and Condemn any to Dye on such Laws, upon pretence that they are Laws, and yet are in their Consciences persuaded that the Law on which they proceed, is Unjust; they do knowingly shed Innocent Blood, which God hath forbidden then, nor can any Human Authority in the World Excuse them. God is not to be Disobeyed, under a pretext of Obeying Men.
• 2. IN the undue Neglect of th • Execution of Ju • t Laws. The doing of Justice on Capital Offenders, is a way to prevent the Licentiousness of bold Transgressors, which is by Connivance Encouraged. Besides, It as certain, that where such Sins are not duly born witness against, Guilt is thereby brought on a Land, which opens a Door to wasting Judgments, by which many fall, whose Blood will be required at the hands of these.
• 3. WHEN Life is taken away on the Deficiency of Just Proofs. God would have Judges tender of Life, and therefore requires that the thing be certain, and that there be Legal Proof brought to confirm it. It is not sufficient to be Morally persuaded of the thing: And though' a Man be really Guilty before God, yet if he be not so at Man's Tribunal, though there be strong Presumptions, he ought not to Die by the ha • d of Civil Justice: Deut. 13.14. Then shalt thou euquire and make search, and ask d •• gently — Innocent Blood may else be shed, which will cry to God for Vengeance.
• 4. WHEN it is done on the Revival of 〈◊〉 Obsol • te Law, in a particular Case. There are some Capital Cases made so by Circumstances, for which a Law is made, which altho' it is not Repealed, yet it hath in Course been Neglected and commonly Transgressed without any Prosecution of the Transgressors; but when some particular Person is Prosecuted to Death on the same Law, there being no other Advantage against him, and his Life is taken away on that Account, it must needs be Partie •• y, and argue a pers ••• 〈…〉 which is a • j ••• respect of Persons, and the Law it •• ll ss practically Ant • quated; and yet there have been too many such Instances among Men.
• 5. WHEN it is done for the gratification of a private Rev •••• . It is the Duty of Civil Judges, 〈◊〉 to aim at the Glory of God, and the Public Good, in all their Administrations; and do nothing to gratify their own Lusts: And though' Justice be done on such as legally dese •• e to Die; yet if it be pursued with a revenge ••• Spirit, to please their own Malice, it is Murder before God, who Judgeth of the Heart: M • ch more, if they would not other •••• have done it, in real Love to Justice: And though' Men may Commend them for their Justice, yet God will call them to an Account for their Blood-Thirsty Revenge, which he hath forbidden, as before observed.
• 6. WHEN it is Executed after a •• ruel manner. True, there are more severe Executions aboved to be • one upon the more Enormous Offenders, to put a Terror upon others: But yet there is a Cruelty which may be, and too often hath been used towards Men, and many Tortures devi • ed to put Men to an intolerable and lingering Death, which are directly contrary to Humanity, and must come under the Comprehension of this Command.

[2.] IN the Prosecution of War. We have before of served that this Precept doth not deny the lawfulness of a War upon just Occasions; yea, the necessity of it, by reason of the Perverseness of Mankind since the Fall: But this also may become Murder on a double account;

• 1. WHEN the War itself is Unj •• t. And this can hardly be otherwise, at least on one part; and is so too frequently on both. We read of some, that delights in War. Psal. 63.30. These will be always making Broils, and in ••• sing one another to Contentions, instead of r •• ding the Occasions, and endeavoring to •• move them, with a Condescending Spirit. •••• e, Am • ition after Sovereignty, Covetousness and Envy, do often stir up the Hearts of Men, is gratify them; by which they set Nations in a Flam; and Sacrifice a multitude of Lives to their unr •• lie Lusts; Jam. 4.1. From w • ence one • ars an • fightings among you? come they in hence, even of your lusts, that war in your •••• rs? And doubtless, War is ever Un •• st on the part of these who do either Oppress their Neighbors without Cause or refuse to comply with fair Terms o • which Differences might be composed, or rashly run themselves into it, without due Deliberation, contrary to that Precept Prov. 24.6. by •• se ••• nsel thou shalt make war. And the Guilt of all the 〈◊〉 that is shed on both sides, will lie 〈◊〉 the door of such.
• 2. WHEN a Just War is pursued Unjustly. There are not only the Ru • es of making War, but also of the prosecution of it; which, • f neglected, will contradict the Laws of Humanity. 〈◊〉 is an Observation, that in War Laws cease, or are not regarded; but it is certain, that the Goodness of War is in it's being of use for the bringing of Mankind into-Order, and laying a 〈…〉 ••• llity: When t ••• s • re it is 〈…〉 in pl •• able Spirit, and acted with by 〈◊〉 and ba • bar • us Anger, laying aside all Pity: and when the S ••• d is draw, the 〈◊〉 away the Scabbard, giving no Quarter, 〈◊〉 indiscriminately sparing neither Age not Sex, it must necessarily turn Men into T • gers. and w • se than • o • And though' it be a righteous Judgment of God upon a sinful World, yet it will • o • • x •• se the Actors of it from the Guilt of stupendous Wickedness: It was therefore a C • arge •• il upon the Israelites by the Prophet in 2 Chron. 2 • .9. Beh • ld, because the Lord God of your fathers was wr • th with fa •• h, be hath de ••• cre • them into your hand, and ye have slain them in 〈◊〉 that reacheth up unto heaven. Isa. 27.6.

Thirdly. THIS Command also forbids, whats • ver hath atenden • , to th • s • taking away of Life. And this is applicable both in respect to ourselves and of •• s. And we former • y observe • , that in every Precept, there is a regard had to the 〈◊〉 •••• sions, as well as to the thing it 〈◊〉 As we are not to Murder so we are 〈◊〉 to do that which hath a rational tendency to the accomplishing of it.

• ERE then we may be Guilty;

(1.) IN respect to ourselves.

1. BY Exposin • of our Lives to un-necessary H ••• ds. When there is Danger in su ••• an Attempt, and it will be a wonder if we escape it, and we have no Call in the Providence of God to run the Risque, but in vain Oftentation and fool-hardiness we undertake it, we dare God to leave us to Perish in it; we are so far Guilty of Se • f Murder: Christ himself had been so, if He had hearkened to the Temptation and thrown himself down from the Pin • acle of the Temple. Hence He saith, Matth. 4.7 It is written, Thou shalt not tempt the Lord thy God.

2. WILFUL or Careless Neglect of Food or • uysi •• . Man's Life indeed depends upon God; but His M • d •• te Providence is to be served, in which He hath, (under Him,) made our Life dependent on Second Causes: To refuse therefore these Means, is to resolve to Destroy ourselves: and to neglect them, is a degree towards it, since God hath made it our Duty to take Care for our Life.

3. EX • ESS in M • ats or Drinks. As these are given us for the Su • port of our Lives, which is to be done in a moderate use of them; Excess or Intemperance is not only an Abuse of the Creature, by which we dishonor God, who is the Donor of these things, but it is destructive to the Health brings • aladies with it, which tends to hasten Death; and how many are there which shorten their Days by such Mea • s, which might also in the ordinary Course of Providence have been lengthened out to 〈◊〉 Age A little Wine may be good for the Health, but the m • ch is subversive of it, and the loss of Health is a degree of Death.

4. BY immoderate Care and ••• else. These both take away the Comfort of Life, which is the Life of it, and also do wast the Spirits and so bring some consuming Listempers upon the Holy, which make way for 〈◊〉 • a • lie Diss •••• 〈◊〉 the Man is next to Dead whilst he Lives, and in 〈◊〉 w • h Dye the sooner for it. Prov. 1 • .22. A •• seasp ••• •• eth 〈…〉 . Besides, Those Discontents have a Temptation in them, and give S • ti • Advantage to fill the Man with Black and Murderous Thoughts, which will precipitate him to desperate Attempts, if not preverted.

(2.) IN respect to others, viz.

• 1. BY all a • i • e Anger. Our Savior makes this to be a plain Breach of the Sixth Command, Matth. 5.21, 22. • e have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judge ••• : But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. There is u • lawful Anger, it being of the Affections, which God hath put into Human Nature, by which we are made capable of a due Resentment of Injuries, and bear a due Testimony against that which is Evil; but it ought to have its Limits, else it will render us Criminal: Hence we have that Limitation, Eph. 4.26. Be ye angry and sin not: let not they sun go down upon your wrath. Yea, Actual Murder hath its rise from this Passion, when it is acted beyond it's Bounds; and the apprehension of Wrong puts us upon taking Revenge: And it is certain, that this Passion if not well guarded, will easily grow into a Paroxisrs, and lead us to do mischief: How much more then, when it is grown into Ma •• ice, and fixeth itself in Hatred, which makes us to seek Advantage of Harming our Neighbor: A Murderous Heart will make us to employ our Hands, in the executing of it's Bloody Musings.
• 2. BY shutting up all Bowels of Compassion from them in their Necessities. To refuse them Succor in their Distress; but suffering them to Perish, rather than lend them an helping Hand; whether it be by not supplying their Wants, without which they must needs Famish; or not succouring them in their Dangers, (for want whereof they lose their Lives,) when this is in the power of our Hands. He that doth not do his Duty towards preserving of his Neighbor's Life, is therein an accessory to his Death, and is liable to be Arraigned for it before God's Tribunal, being under the Breach of this Precept, Prov. 327. With-hold not good from them to whom it is due, when it is in the power of thine hand to do it.
• 3. By maintaining Quarrels & Contentions with our Neighbors. Man is made a Sociable Creature, and Necessity requires our Living together in this World, and holding Communion one with another: And it is by Love & Amity, that our Lives are rendered Comfortable in this Community. When therefore Neighbors are always in the Fire of Contention, falling out and Quarrelling upon every occasion, it is destructive of the Comfort of Life, and makes it a Burden: And the Scripture frequently expresseth the Misery of living such a Life; and she so expressed herself in. Gen. 2 • .26. I am •• ary 〈◊〉 because of the daughters of H ••• . Besides, •• mentions are a dangerous preliminary of Murders, by exciting of those sinful De •• ires to •• nd of such an Adversary, as have a tendency to p •• us upon de • iling their Ruin: Hence that, God 5.15. If ye bite and devour one 〈…〉 heed that ye be not consumed one of another.
• 4. BY rejoicing in the Calamity & De • r •• tual 〈◊〉 besails their Neighbors. This also is Heart-Murder, and may convince the M • a what he would be at, if he were not under some Restraint: It belongs to Hu ••• ity to Compassionate another in his Misery which befalls him; contrary to this, is the Joy and Triumph which Men are too apt to express on such an occasion, which flows from a 〈◊〉 Spirit, which rejoiceth in Evil; and the more Mischief, the more matter of Sp • rt is afforded to him: Herein Men testify their Appr • b •••• of such a thing; and that is displeas • ng to God, and He will some way or other Testify against it: Hence we have that in Prov. 17.5. He that is glad at calamities, shalt not go unpunished.
• 5. BY all manner of Cruelty exercised towards others. If we fail our with others, and do not design to Kill them, yet if we that them Barbarously, it is Inhumanity; and ma •• times it becomes a leading Cause of sh •••• g their Lives. And here give me leave peculiarly to testify against the too frequent Practice of some, towards their Servants, both in with-holding from them their necessary Supports of Life, cruelly pinching both 〈◊〉 and Back; and in the brutish Severity used towards them in their hastizements, pretending they are their Money, and claiming a despotical Power over them; and that they are to be treated as Beasts: But know it, your Servants are of the same Order of Reasonable Beings with yourselves, have Souls precious, and have a liberty of Appeal to God from your Cruelty; and I can assure you, that He will Plead their Cause to your sorrow: That made Job fearful, Job 31.13, 14, 15. If I •• l despise the cause of my man-servants, or of • y maid-servant, when they contended with m • : what then shall I do when God riseth up? and when be visiteth, what shall I answer him? Did not be that made me in the womb, make him? and did not one fashion us in the womb? Nor ought a Christian to keep such a Servant, as is not to be governed by Humanity. And I am sure, such Inhumanity as some exercise towards their Servants, is a blemish to their Profession; and they do what in them lies to Ruin such Servants both Body & Soul; and I would not have their Account to give another Day, when they shall stand upon even ground before their Judge.

USE. BE we then Exhorted and Excited to the Practice of this Duty of Humanity, and to avoid the contrary. There is no Second. Table-Duty more urged in the Word of God, or more severe Threatenings against the contrary. It is a Duty most Necessary; without 〈◊〉 Human 〈◊〉 m • st • eeds be Viserable; and the Neglect of th • s Duty is most unnatural for even • rutes themselves are tender of their kind: This Cruelty is an evidence of the want of natural Affection, and a very strong Argument to prove that those who are under the Power of it, are strangers to the Love of God; as the Apostle argues. 1 Joh. 4 20. If a man say, I •• ve God, and ••• eth his brother, he is a 〈◊〉 for he that loveth not his brother whom he hath seen, 〈◊〉 can he love God 〈…〉 not 〈◊〉 And if we would preserve ourselves from the gr ••• st Murders, we must beware that we do not a •• ow ourselves in these things which have a natural tendency thereunto, l • st we provoke God to give us up to the Commission • f those Sins, of w • ich if we had before been told, we should with Indignation have said. Is thy servant a ••• ? that he should do this T • ing.

SERMON CXCIII.

WE observed, That our Love to our Neighbor is to be considered, firstly, In respect of his Person, in two regards, viz. To his Life, in which the greatest Duty required is ••••• it, which hath been examined under the Sixth Command: The other is in regard of his Chastity, which is comprised under this Seventh Command. And next to Life, there 〈◊〉 nothing be of greater Concern for Man to be so • licitous about than his Chastity; which may be a sufficient Reason for the Order of this Precept. This Command is also laid down Negatively, and one Reason • hy the most are so, is supposed to be, because of the Proctivity in the Hearts of Men, by reason of Original •• n in them, to break over the Hedge of the Precept: Tho' as we have formerly, observed, the contrary Affirmative Duty is comprehended under it. We may begin with the Affirmative.

QUESTION LXXI.

WHAT is required in the Seventh Commandment?

ANSWER.

THE Seventh Commandment requireth the Preservation of our own, and our Neighbor's Chastity, in Heart, Speech and Behaviour.

THO' the thing directly forbidden in the Precept is Adultery, which Word in the Hebrew, properly signifys the D • filing of another's Bed, or Une • ann • s • between Persons, one whereof at least, is in a Married State; yet it is used sometimes for all manner of Pol •••• ons by Laciviousness, and is so to be taken in this Command, with all the Circumstances; which is general Rule concerning the Interpretation of very Precept in the Decalogue. Here then we observe four things in the Answer, to which the laying open of the Affirmative part of this Pre •• pt may be referred.

First. THE Comprehensive Duty here enjoined which is G •• stity; of which there are diverse Descriptions given by Morallists; all of which will amount to this much, viz.

CHASTITY is a Moderation, whereby we are to keep ourselves in due bounds, in whatsoever hath any respect to Natural Generation. When Persons do keep themselves pure, from the L • sts of Uncleanness, and maintain in them due Continency. Which will be more distinctly laid open in the sequel.

HERE in general, Let me offer thus much, viz. That God in Creation saw good to make several Kinds of Beings in their Species, which were to be multiplied in their Individuals, by Propagation. And herein is one difference between Angels and Men; the former were Created at once, in all their Individuals: the latter were made in one Head, which was to be the Root and Fountain, from which the whole Stock were to derive in their successive Generations. For which purpose He distinguished them in Sex, Creating them Male & Female; putting into them a power and inclination to Propagate their Kind with a Precept enjoining them thereto, Gen. 1.28. And God blessed them, and God said unto them, Be fruitful, and multiply & replenish the earth, and subdue it. Which Precept He again renewed after the Flood, for the new Peopling of the • es • late Earth, Gen. 9.1. And God blessed Noah and his sons, and said unto them, Be fruitful and multiply, and replenish the earth.

NOW this Chastity belongs to the Sanctification of Man's Nature, or that Image of God which He Concreated on Him, whereby He was enabled and disposed to govern these Inclinations, according to the Directions of the Law, which was engraven on his Heart: But since the Apostasy, In nothing doth the raging Power of Original Sin more discover itself, than in the ungoverned Exorbitancy of Fleshly • usts in this regard. Herein therefore is this Chastity to exert itself, in the rectifying of this Concupiscence, and subjecting of it to the Divine Precept, revealed both by the Light of Nature, and by the Word of God. It is in vain disputed by some, Whether Chastity be a Virtue? because they would have it to refer to the 〈◊〉 only, whereas it is certain, that the Original Scot is the Heart, as will afterwards be considered.

BUT we may proceed to the things which remain in the Answer, to make way to a more distinct and particular Consideration of the things contained under this Precept.

Hence,

Secondly, THE Way in which this Duty is to be exercised, viz. The Preservation of Chastity. This was a Duty incumbent on Man in Innocency; who, though' furnished with all Graces, and no way vitiated with any Carnal Lusts, yet was both Mutable, and liable to Temptation, by which he might be overcome, as the Event awfully proved; and was therefore under the most solemn Obligation to take heed to himself, and guard against all that might offer to draw him off from his Integrity. But since Man's Fall, (by virtue whereof every vile Lust hath seized him, and depraved his Nature, and innumerable snares are laid in his way, to solicit him to gratify these exo • bitant Inclinations,) great Care had need to be used for the preserving of this Virtue Active and Vigorous in him. And for this, all Means are to be used, as to get & obtain the Grace of Chastity, so for the nourishing, increasing, and establishing of it; as also for the subduing of the contrary Lust, and avoidance of such things as will be incentives and provocatives of it, the principal whereof will be after considered: For if Persons will not look after, but expose themselves, they have no reason to expect the Divine Protection, but provoke God to give them up to vile Affections.

Thirdly, THE Subjects about whom we are concerned in this Duty, ourselves and our Neighbors. It is our own, and our Neighbor's Chastity, which we are to endeavor the Preservation of. Our Savior gathers up the Comprehensive Duty of the Second Table, Matth. 22.39. Thou shalt love thy Neighbor, as thyself. And this is to run thro' every particular Precept therein contained. So that this Duty herein appears to be of large extent.

HERE then,

1. OUR prime Care & Endeavor ought to be to Preserve our Own Chastity. Charity begins at Home; and he that is prodigal of his own, will not be tender or solicitous for another 's. Hence we have that direction, 1 Thes. 4.4 That everyone of you should know how to possess his vessel in sanctification and honor. And good Interpreters read the Word Holiness, Chastity, which we observed consists in a keeping ones self Pure from such Lusts, as are contrary to it. And this Preservation sup ••••• th a danger, (which the thing so preserved is in) of being Hurt; and it consists in the shunning of those things that will expose It, and practicing of such things as will be serviceable to defend it from such Temptations as will assail it, which may hereafter be particularlized.

2. WE 〈◊〉 also 〈◊〉 c • vo •• th • P •• s •• v ••• of our Neighbors Chastity. Our hearty Love to them requires it, and we cannot say 〈◊〉 have any co •• ial Respect for them, if we 〈◊〉 not exert it in this regard. And there are three things here principally to be regarded on this Account;

• 1. WE must with detestation avoid the Uss •• ing of any Attempts up 〈◊〉 their Chastity. Unchast Love, is a most vile Hatred of the Person to whom it is pretended. • mmon in vain pretended Love to his Sister Ta ••• , when it aimed only at Defiling her. A • l manner of Sollicitations or Offers, which are used to draw another •• to such a snare, are to be Hated, and utterly abstained from; not can we actually Defile another, but we shall withal Defile our selves.
• 2. WE must with Res • lution withstand the Temptations • ffered us, and sh • n the Occasions of them. And this we ought to do, both for our own sakes, and theirs too, for b • th must be concerned in it; and by our Consent we a •••• them in finishing the Sin, and hurting their own Souls. It was Josephs Commendation when impor ••• ned by his lacivious Mistress, Gen 39.9, 10.— How then can I do this g •••• wickedness, and sin against God? And it come to pass as she spake to Joseph day by day, that he hearkened not unto her, to he by her, or to be with her. And it is the Wise Man's Advice, Prov. 5.8. Remove thy way far from her, and come not nigh the door of her house.
• 3. WE must readily offer them our Help, to prevent them from running themselves into this Sin. And this should be by careful Advice and Warnings, and a suitable Watchfulness over them, and endeavor to Rescue them from such Attempts of others, which will endanger them; and keeping them as far as we may, from such Opportunities as will lay them open to Danger, and not Connive at such things, lest we be partakers of others Sins. How often therefore have we the Wise Man offering grave Advice to his Son on this Score, in the Book of Proverbs?

Fourthly, THE Thing in which this Chastity is to be exercised, viz. In Heart, Speech and Behaviour. Divines do usually distribute Human Actions into three sorts, viz. Thoughts, Words and Deeds; the Instrument of the first is the Heart, of the second the Tongue, and of the third the other Bodily Members. And in all these three regards, is this great Duty to be Conversant; for by all these may the Man, it he take not heed to himself, bring himself under the Guilt of the Breach of this Command. And under one or other of these, may the several Affirmative Duties here concerned he ranked; and therefore we may take a brief Account of the Principal contained under each Head.

1. WE ought to endeavor to preserve this Chastity in our Hearts. They mistake themselves who think that Mora. Precepts do only regard the outward Man; which Mistake our Savior so after repre • en • s in the Pharisaical Gl • s • e, upon the Law, Matth. 5. And he assures us that all, even the vilest Abominations have their rise from hence, Matth. 15.19. Out of the heart proceed evil thoughts, murders, adulteries fornications, thefts, false witness, blasphemies. And here, besides that we seek insatiably after the Sanctifying Grace of God, whereby the Heart is Purified, without which we are under the power of • n •• s • scence, there is a Duty of looking after these Hearts of ours, to keep them Clean, Prov. 4.23. Keep thy heart with all diligence, for ut of it are the issues of l • se. And that which is here especially to be considered, is the right ordering of our Thoughts unto Chastity, which are the inward movings of the Heart. There is an Heart Adultery which our Savior war • s us of, Matth. 5.28. I say unto y •• , That whosoever to k • th on a woman to lust after • er, hath committed adultery with her already in his heart. There is a speculative Uncleanness, which is to be avoided by us; and this is to be done summarily by these two things,

• 1. WE must Resist and Suppress Lacivious Thoughts. We ought to withstand them at their first starting, and cast them out as soon as we discover them to have gotten into our Minds. We should be able to say, Psal. 119.112. I hate vain thoughts: but thy law do I l • ve. These are the things that are to be mortified, Col. 3.5. Mortify therefore your members which are upon the earth fornication, uncleanness, inordinate affection, &c. The Corrupt Part will offer to draw us into these Musings, and fill us with Contemplations which are Unc •• st: These are the Conceptions of Lust, of the tendency whereof we are warned in, Jam. 1.15. When lust hath conceived, it bringeth forth sin; and sin when it is finished bringeth forth death. We ought therefore to crush them in the Embr •• , throw them out as fast as they are thrown in, and not suffer them to lodge in • s: And if they offer to ravish our Hearts, we must Cry out as the siezed Virgin, and call in Help from Heaven, to rescue us from the Rape they offer to us.
• 2. WE must entertain our Minds with Chast Thoughts and Meditations. And we ought studiously to maintain such Ponderings, that with them we may exercise the Lustings of the Spirit against those of the Flesh; and for this also we must Pray hard to God for His Grace to influence us, as he in Psal. 19 ult. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord my strength, and my redeemer. We ought in our Musings, to Corroborate in us the Hatred of this Lust, looking upon it as Vile, Bruitish, Dishonourable; and that which procure the Wrath of God, and shut us out of the Kingdom of Glory; 1 Cor. 6.9. Be not deceived, neither fornic • tors,—nor adulterers, nor effeminate,—shall enter into the kingdom of God. And if nourished, will expose us to all manner of Temporal Mischiefs. And on the other hand, Meditate on the Excellency of this Virtue of Chastity; how acceptable it is to the Holy God, who delights: 〈…〉 ;: Think that if we a •• 〈◊〉 Temples to the Spirit of God, we ought to keep the 〈◊〉 s • Clean, that He b • • ot pray k •• d to 〈◊〉 so m • t • what quiet of Conscience it will a ••• r us, and how it will maintain our Credit among Men, and save us from the ruinous Eff • cts which the contrary will expose us unto.

AND thus we should fortify our love to Chastity, which will help us in our whole Carriage, and govern our Life; in which we shall find abundant Consolation: Here then let us begin, and it will greatly facilitate all that follows.

II. WE must preserve Chastity in our Speech. Words are the Credentiaries of our Thoughts, and by the • we discover what is lodged within, for Christ hath said, Matth. 12.34. — Out of the abundance of the heart the mouth speaketh. It is therefore a general Direction given to Christians, Col 4.6. Let your speech be a ways with grace. And in nothing are we more concerned to take heed to out Speech than in respect to this Command. Whilst we keep our Thoughts within, and suppress them from coming abroad, we only do our selves harm; but when we discover them in our Words, we do thereby hurt others also. Human Conversation is peculiarly maintained by Speech, which is a Privilege that God hath favored Man withal above all other parts of the visible Creation; which therefore ought to be improved by us to His Glory, and our mutual Edification; • nd though, that our Words may be right, we must first see that our Hearts be so; yet there is a Guard to be strictly kept over our T • ngues, which are exorbitant Members, and stand in need of a severe Government.

AND here,

1. WE must avoid all manner of Language, which hath a tendency to stir up this Lust of Concupiscence. There is an Adulterous Language which offends Chast Ears, and nourisheth the fleshly Inclinations of those who are Unchast. There are some things which ought not so much as to be named among Christians; and there is a Modesty to be used in such as must be spoken, and when Men love to be talking of such things. they therein discover what are the dispositions of their Minds: And hereto belongs the telling of lacivious Stories, set forth with Words which are unbecoming; and the singing of obscene Songs. which tend to nourish this Lust in us, and whatsoever of Like Nature; all of which we should avoid with Abhorrence: Much more, such Words as are Tempting, and carry in them Perswasion to another to consent to Loudness: We read of her, Prov. 7 21. With her much fair speech she caused him to yield, with the f •••• ering of her l •• s she forced him.

2. WE must endeavor to accustom ourselves to a Clean Language. And there must be Pairs taken in this; for we are too apt to forget ourselves, especially when we enter on Discourses which are occasioned by some Subjects. We find the Spirit of God in the Holy Scriptures, when there is a Necessity of speaking about that as which refer to Natural Generation, with what Modesty of • apre ••• on he C •• aths His Language; and doubt •• ss herein He sets us a Pr •••• dent for our limitation. It is good therefore, instead of ••• s • and • o • ose Disc •• rs • s, (yea, though' •• usal it Civil and Moderate,) to be taking all Opportunities, to entertain one another with spiritual Communication; and such things as may tend to Mortify Evil Con •••• scence in us, and • aise up our Heart and Affections to Heaven and Heavenly things: For as it is a Truth, (1 Cor. 15.23.) Evil Communication corrupts good Manners; so Good Communication hath a tendency to the promoving a Sober and Pious Life, and that both in ourselves, and in such as we have Opportunity of Converse withal: A Clean Tongue will help to preserve a Clean Life.

III. WE must endeavor to preserve Chastity in our Behaviour. And this compriseth in it the whole of our outward Carriage, whether it be towards ourselves or others.

[1.] IN respect of ourselves, we must avoid all things which will become proper incentives of this Lust in us; and practice those things which may withdraw the Fuel from it.

AND here more especially,

1. WE ought to maintain Temperance in Meats & Drinks. These are lawful and necessary things, given us by God for the Support of our Life, and Strength, and Comfort; but then, there is a great moderation to be used in them, which belongs to that Sobriety which God requires of Christians to exercise in their Lives; and this is contained in that Prohibition of the Apostle, Rom. 13. ult. And make not provision for the flesh, to fulfil the lusts thereof. And we are told in Hos 4.11. Whoredom, and wine, and new wine take away the heart. If the Body be pampered, the Soul will be infected with it, and Fleshly Lusts nourished; this being proper Fuel to kindle & increase the Fire thereof: Hence Adulterers are compared to fed Horses, Jer. 5. • . And as for Drunkenness, it exposeth the Person to every Temptation, and makes him ready for all Wickedness, and to none more than this of Incontinency. How awfully was that good Man Lot, led by it into Incest? Gen. 19.33. And this is one Argument that the Wise Man useth against it, Prov. 23.33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. It makes a Man or a Woman more like a Beast: than one of Human race, and leaves them without the guard of Reason, against the Snares that may be in their way.

2. TO be Diligent & Painful in following of some l • wful Calling. They that would Live Chastity, must avoid Idleness, and use Industry, else they will say themselves open to this Temptation: Idleness was therefore accounted among the Heathen to be an Occasion off •• ed to La • iviousness, as well as other Villanies; hence the Poet, O •• a • si tell us, &c God hath appointed Men and Women a Calling, not only for the Support of the present Life, but also for the keeping them out of the way of Mischief. Idleness is charged as one if the occasions which made the Sodomites so Bru ••• h, •• ck. 16.49. Nay, David himself when Idling on the House top, was exposed and • rared, 2 Sam 11.2. Man is an active Creature, and if he be not honestly •• p • oyed, he will be Misemployed, and some Mischief will follow upon it; yea. God will be provoked to leave him to the Lusts of his own Heart: Whereas lawful Diligence puts a Person under the Blessing of God. And Satan is ever watching to find us out of Employment, as being then most ready to follow has Suggestions.

3. WE must very carefully guard our Senses against such things as are apt to stir up •• s Concupiscence in us. We observed, that the Heart is the S •• l of all Fleshly Lusts; but then the Senses are the P • rtals by which those things are let into the Heart, whereby these Lusts are excited to put themselves forth into Act. I shall here only touch upon those Two: which are peculiarly concerned in this matter, viz. the Seeing and Hearing.

AS to Seeing, we know the Eye is very ready to affect the Heart; we therefore Read of Eyes full of Adultery, 2 Pet. 2.14. And we are sure that David's sight tra • and him into the snare; in the fore cited 2 Sam. 11.2. This looks upon & is surprised with the Object, which puts the Man upon unlawful Desires after the fruition of it, which excites him to use as unlawful Courses for the compassing of those Desires: For this reason we have that good Man's Vindication of himself, Job 31.1. I made a covenant with mine eyes. We are therefore to turn away our Eyes from such Objects, where there is danger of our being envenomed by them.

AND as to the Ear, or Sense of Hearing, that will also easily Betray us, if we do not keep a watch over it. There are secret Charms in the delicate Airs, and bewitching • ra •• ry of some Persons, which put the luxuriant Imagination into a Surprize, and raise a Paroxism in the Carnal Appetites. We ought therefore to be very Cautious to ourselves lest by these we be Betray'd and carried Captive by our Incontinent Affections.

[2.] IN respect of others, as well as ourselves, we are to maintain a becoming Modesty, and avoid all such things as tend to allure them to become Partners with us in Unchastity. And here, among many, there are these particular Duties incumbent on us;

• 1. WE must use great Modesty in our Apparel. God hath appointed Man to wear Apparel, and that not only to hide his shame, (which is therefore a witness of it, which ought to keep him Humble,) and to keep him from the Injuries of the Seasons, to which he would else be exposed, but also for Ornament and Distinction; but there is a certain Decorum to be used in it, else it will be abused: And there is a Mode of Attire, which is adapted to Laciviousness, or a Provocative of Lusts; hence that, Prov. 7.10. And behold, the •• 〈◊〉 •• m a wom • n with the attire of an 〈◊〉 . Which doth not intend that it is an Attire appointed to 〈◊〉 for such from others; but that it was 〈◊〉 a Dress as was becoming no other b • t such one, &: give good grounds of suspicion. And here is such a G ••• as answers not the • oest Ends of Apparel, but is used as a fa • re to • atch simple Fools in: Such in particular is • hat of laying out the Breasts naked and to • iew; which, (as one well notes.) seems to • e a Sign hung out at a Common Inn, to tell Travelers where they may have welcome Entertainment for their, Mo •• y. And though we have reason to believe, that the Iniquity of the Times draws some Christ Persons into such Fashions, yet they do herein scandalize their Profession.
• 2. WE must be w • ry to ourselves that we do not • se those amorous Carriages towards others, which carry, Allurement in them, to draw them most Lusts. There are Modest Expressions of Love, in order to lawful Marriage, which are not here prohibited, but allowed in the Word of God; though great Care is here to be used, those be not contrary to the Rules of Modesty: But there are those Behaviours which are to be avoided by all that would preserve their own and their Neighbor 's Chastity. And though' such Persons may pretend, they design not, but abhor the Acts of Uncleanness, yet hereby they horribly expose themselves, and endanger the party towards whom they use them; and if God do not restrain them, they are in the road way to Hurt themselves. I spare to Instance these things, which would sound harth in Chast Ears. I only say, whatsoever on this account exceeds the true Bashfulness which becomes all Persons, is here very carefully to be avoided; and if Persons once come to lose their Shame, they will not long maintain their Honesty.
• 3. WE must avoid all those Occasions by which we may expose ourselves or others, to the Temptations of Uncleanness. There are many of these, and if we would keep ourselves Pure, we must shun them as we would a Serpent. We should bear a sense of our own Infirmity, and that should make us avoid thrusting ourselves into the Company, and secret Converse of those whom we may be drawn awa • by: Night-walking, and getting alone into such Con • erse, is a dangerous Trap: It was in the black and dark Night that the simple Young Man was snared, Prov. 7.9. They that will • ache all Opportunities thus to get together, will run a desperate Risque of being drawn into those things that are unseemly, and will be Tempted to say as, Prov. 9.17. Stolen wat •• s are sweet, and bread eaten in secret is pleasant. Public Balls, and Comical Plays, in which such things are acted, which under pretence of representing Vice as a thing odiius, are indeed but the Teachers and Fomentors of it, are with all Caution to be avoided by all such as would maintain their Chastity, and escape the just Reputation of being light Persons. In a word then, would we preserve our own and our Neighbor 's Chastity inviolate, let us get and maintain in us a Principle of H • neny, a l • ve to Purity, a hatred of whatsoever is contrary to it. Let us prize our own H • n •• r, and put 〈◊〉 due value on our Neighbor's good Name, and prize it as we would do our own: Let us look to the further end or such things, and consider how justly God may deliver us up to our own heart's Lusts, if we indulge ourselves in that which hath a tendency to that Exit. And if we do not Resist the first Motions, we know not whither they will lead, and where they will end. Let us remember that the Dead are there, and that this Sin leads directly to Hell; and there is none which tends more to six Men in Impenitency, and render their Conversion hopeless, as is evident from the awful Remark of the Wise Man, Prov. 2.18, 19. For her house inclineth unto death, and her paths unto the dead. None that go unto her, return again, neither take they hold of the path of life.

LET us then Pray hard to God, that He will subdue these Unclean Lusts in us; and fill us with those Graces of His Spirit, which may make us take Delight in keeping ourselves Pure and Unspotted. Let us Consecrate a Chast Love to CHRIST, and that will help to keep us Pure from the Sins of Uncleanness. And let us with all solemnity entertain that awful warning given us, Prov. 5.8, 9, 10, 11. Remove thy way for from her, and come not nigh the door of her house: Lest thou give thine honor unto others, and thy years unto the cruel. Lest strangers be failed with they wealth, and thy labors be in the house of a stranger. And thou mourn at the last, then thy flesh and body are consumed.

SERMON CXCIV.

WE have considered the Duty enjoined in this Command, viz. Chastity, in general, or as it concerns all Mankind; but it is requisite that we take a more distinct and particular Account of it.

AND here we may observe, That though Chastity admits not of any Distribution into Species, yet Divines observe an Accidental Difference in respect of the Subject in whom it is required. It is the Duty of all Mankind to Live Chastly; nor is in restrained to this or that Condition of Life or Function which the Person bears: But the Manner of exercising it is diverse, according to the Condition which the Person concerned is in. It is therefore usually distinguished into that which belongs to a Single, or to a Married State: For those that restrain it to the former, and vote a Married State to be a State of Impurity, do Err, not knowing the Scriptures, and cast a Reproach upon an Ordinance of God, who appointed Marriage from the beginning, and hath put great Honor upon it. Heb. 13.4. Marriage is honorable in all, and the bed undefied And this Condition may well agree with the Description which was given of C ••• tity under the former Discourse. We may therefore Consider these severally:

First, THERE is a Chastity required of Single Persons, which they are to exercise in that Condition. And there are who distribute these into Two. viz Such as never were Married, and such as are reduced to a State of Widow • b • ed, between whom there is some diversity to be observed.

I. AS to those who never entered into a State of Marriage; it is their Duty to maintain Modesty, in Thoughts, Words and Actions; and with great Sobriety to wait the Time when God shall call them to Change their Condition; and accordingly to apply themselves to, and Religiously follow the Rules before laid down in the opening of this Duty; 1 Thes. 4.3, 4. For this is the will of God, even your sanctification, that ye should abstain from fornication: that everyone of you should know how to p • ssess his vessel in sanctification and honor. Only here Enquiry may be made.

1. WHETHER a Single Life be Essential to the Chastity required in this Precept? This some have defended with a great deal of vehemence, but it is altogether B • nter and Folly; for this necessarily condemns all Married Persons, which is contrary to the Word of God, and the very Nature of this Grace, as we before had it Described And too often, there are none more Unchast, than such as boast themselves in C •• labacy, who in the mean while nourish in them Unclean Lusts: Nor would God ever have made Marriage an Ordinance, if it necessarily had involved in it this Sin.

2. WHETHER a Single Life be for itself more laudable and pleasing to God, then a Married Life? As touching the Merit of it, which some have pleaded hard for, it is purely Antichristian, and utterly exploded by all knowing Christians; But some of the Ancients have thrown out a great deal of Oratory, in making Hyperbolical Encomiums of Virginity and casting Dirt and Reproach upon the Married Estate, making the one Angelical, and the other •• ensual: But this not only Contradicts the Apostle in the fore-cited, Heb. 13.4. But it both is against the great Reason why God put such a distinction of Sexes among Mankind, which was for the Continuance of the Species in it's Individuals, and Peopling of the World by them; and becomes a Temptation to many, for v •• n glory, to expose themselves to the most prodigious • ins against this Command.

3. WHETHER it be lawful for any to make a Vow of a Single Life? This also is much pleaded for, and practiced among the Papists; yea, how many are there among them who are constrained to it? But what horrendous W •• redoms, and bloody Murders have been the Events of it, the World is not ignorant of; which gives reason to inquire into the Warrant for it: And there are Two things which may give light to it, viz.

• [1.] A Religious Vow must be of such things as God will be really served in our Performance of, and w ••• 〈◊〉 within our power of doing: F • r to Vow th •• to God, which He will not be Glorified by, i • Profane; and to • ind ourselves to that which we have neither Command of, nor a Prom ••• that God will give us Power to do it is a Temp ••• of God: But there is no Pr • cept in the Word of God for this, nor any Example • pproved by God of any such thing; for as to that of J • p ••• s Daughter, it is not certain that she was so devoted, and if it were so, there is no approbation of it signified in Holy Writ
• [2.] Nor hath God bestowed upon all a Gift by which they may Chastly 〈◊〉 their Vow, which they have R • sh • y made, and contrary to the Precept. It is true, that God hath given His Direction to it, as a Prudential for Persons in Tim •• of peculiar Troubles upon the Church, to abide in their Single State, if they can do it with a good Conscience; but even then to take heed of exposing themselves to be endangered by it, to Sin against this very Command. 1 Cor. 7. • at. end.

II. THERE is a Chastity to be maintained by Persons that have formerly been Married, but are now in a Widowed State. And he •• also the general Rules forementioned, are to be observed by them during their Continuance in that Condition. Nor are there any particular Rules to be prescribed to such under this Consideration. Only here is one CASE which hath been Controverted by some, & a very few Words may be sufficient for the Resolution of it, 〈◊〉 . Whether it be lawful for such to Marry again, or they ought to continue in their Widowhood? Some of the Ancients have also declaimed against this, and have confidently • anked it among the plain Breaches of this Command: But it is sufficient to Confute all that can be said against it, that it is so far from being forbidden in the Word of God, that it is there warranted and approved, Rom. 7. begin. 1. Tim 5.14. And it is certain, that Marriage Relation continues no longer than Life doth, nor will it revert again at the Resurrection, being ordained to serve the Occasions of Time, and Comfort of Man during his abode here; Matth. 22.30. It is true the Apostle seems to Discourse of a sort of Widows, which, were of Service in the Churches, 1 Tim. 5.9, &c. Let not a widow be taken into the number, under threescore years old, having been the wife of one man. — About whom there are various Conjectures, and most probably they were such as were Aged and Necessitous, and were supported by the Church, and employed for the tending of the Sick, or what other Service was fit for them; and the reason why he would not have the Younger admitted to this Number, is lest they should be tempted to Marry, and so defeat the Service: But the •• is no mention of the Breach of this Command in Case they so do.

BUT this may suffice in regard of such as an Single Persons.

Secondly, THERE is a Chastity require of Married Persons, which they are 〈…〉 both in order to their Marriage, and of 〈◊〉 are united in that solemn Covenant. Command herefore Divines do usually refer the whole Doctrine of Marriage. It is true, Husbands and Wives, as they do constitute one Order among Mankind ordained by God, and are under the Obligation of Relative Duties of Order, so they belong to the Fifth Command; under which we have already considered them: But then, us they are to be looked on with respect to that Modesty and Chastity which is required of them so are they to be referred to the Seventh: And for the laying open of this matter, let these Conclusions be observed;

1. THAT Marriage is an Ordinance of Divine Appointment. Not as if all Persons under all Circumstances are bound to it, when come to Years of Maturity; for there are many Reasons why Persons may lawfully and prudently, and sometimes necessarily, continue in their C • labacy, as the Apostle particularly in •••• ceth in case of Persecution, 1 Cor. 7. though' 〈◊〉 great Caution and Limitation: But as to Mankind in general, God hath appointed it from the beginning; and it is included in the general Precept laid down, Gen. 1.27, 28. So God created he him: male and female created be them. And God blessed them, and God said unto them, be fruitful and multiply —. And God gives this as the Reason, why He Created the Woman, (Gen 2.18.) It is not good that the man should be a one. And for that Reason Adam declared upon it this Rule of Marriage, which was grounded on the Light of Nature, and was to continue in force to the End of the World, Ver. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his use: and they shall be one flesh. Nor could the Ends of Human Society have been answered but for Marriage, without which Mankind must have lived promiscuously like Beasts, which would have subverted all Order, and been a Foundation of Confusion.

2. THAT one great End of God's ordaining Marriage, was for the preservation of Chastity among Men. As Coelibacy itself is not Chastity, but Chastity is to be maintained in it; so neither is Marriage Unchastity, but an orderly and ••• dable preservative of Chastity among Men: ••• ence that in 1 Pet. 3.2. While they behold your best conversation coupled with fear. God appointed Mankind for Marriage; and when Per • ons so united, do keep true and faithful to the Rules prescribed by God to such, they do there ••• adorn this Virtue. God hath in His Word • et Bounds to the natural Inclinations of Men, 〈◊〉 which He Himself is the Author, who 〈◊〉 them into innocent Nature; and this is that foundation of the Con • ugal Relation; and there •• re but a few of Mankind, that in their lapsed • state, can live Chastly without their entering •• to this Relation.

3. THAT there is no Order or Degree of • en exempted from this Liberty. Our Adver •• ries make it a Sin for any Ecclesiastical Orders 〈◊〉 enter into a Married Estate; but however, •• ey trifle in pretending to prove it by the • ord of God; for there is neither Print nor Footstep for any such thing to be found there • Nay, It is one of the Characteristical Notes of the Antichristian Apostasy, 1 Tim. 4.3. Forbidding to marry. Not as if it intends that they would forbid it altogether, but that they would prohibit some Orders of Men from it; and yet in the mean while they allow Whored 〈◊〉 , and make it but a piece • dillo, one of the last Venial Sins in their most holy Orders; whereas the Spirit of God assures us in Heb 13.4. Marriage is honorable in all, and the bed and fled: but whoremongers and 〈◊〉 God will judge. i. e. in all sorts or Orders of Men: How contrary then is it for Men to decree it to be Unclean? And we know that the most Holy Patriarchs and Apostles, are recorded to be Married Persons: Yea, Peter himself, of whom our Antagonists make their Brags; and some have thought Paul too; however he asserts his Liberty so to be, 1 Cor. 9.5. Have we not power to lead about a sister a wife as well as other apostles, and as the brethren of the Lord, and Cephas?

4. THERE are divers things requisite to a Chast Marriage: And these are usually reckoned to this Precept, the principal of which may come under our present Consideration;

1. A Chast Marriage must be between One Man, and One Woman. That this is not so to be understood, as if it were unlawful to have a second or more, after the Death of the former, hath already been observed; but that they cannot have more than One, whilst they stand Related to that One in the Bond of Matrimony, and that neither of the Man 's side, nor the If Woman 's: And that this was not only a Law from the beginning, but agreeable to the Light & Law of Nature, is evident from the Word of God. That it was so from the Beginning, appears from that of Adam, Gen. 2.24. — And shall cleave unto his wife: and they shall be one flesh. Which is apparently intended of Monogamy, or a restraint of this to One and One, as appears from the Gloss which our Savior made on it, Matth. 19.5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. Wherefore are they no more twain, but one flesh. And that it is agreeable to the Law of Nature, the Prophet seems to argue from the Creation, Mal. 2.15. And the Nature of the Relation itself, and the Covenant in which it is contracted, do further confirm it: Nor can the mutual Duties required between Persons in that Relation be discharged between more at once, as will be evident in some things that follow: And it is expressly forbbiden, Lev. 18.18. Neither shalt thou take a wife to her sister, to vex ber, to uncover her nakedness besides the other in her life time.

2. IN a Chast Marriage it is necessary that it be made between Persons that may lawfully come together. God hath not given to Mankind an Universal Liberty, but hath restrained them to Bounds. And that it is not I awful for a Man to take another Man's Wife, so neither may a Woman Marry to a Man who hath another Wife, for these are another's Property, and it would be horrible Adultery. But besides this, There are several degrees of Relation which God hath ex ••• pte • from coming within this Liberty, as is evident in the Word of God. What these are, and to what Degree they are stinted, is not to be determined by Human Arbitrement, but by the Prescript of the Word of God. And it is certain, that some Duties are Moral, and yet the Circumstances and B • ands of them depend on the Divine Arbitrement. There is no little Dispute w • ether these Degrees are Natural or P • s •• ve, about which all Divines are not agreed. The 〈…〉 against its belonging to the Law of Nature, are partly from the consideration or the 〈◊〉 of Nature, which God co •• itured in the Creation, in which all Men were to proceed from one Root or Original, for which it was necessary for the Propagation of Mankind, that Brother, & Sisters must Marry together; and this would have been had Man stood in his Primitive Integrity, and therefore would not have been a Sin, or going against the Light of Nature: As also because there was a Pas • tro • Law among the Jews, That if an Eldest Son should Dye without Issue, his Brother should take his Wife, as in Deut. 25.5. Whereas they suppose that there is no Dispensation with a Natural Law; and hence they take it to be merely Jurisp • sitive. Whereas on the other hand, it is demurred, that when God had set Bounds to these Degrees, He urgeth the Precept from the Consideration, that these were the Abominations for which God out off the Heathen Nations, Lev 18 24, 25. D • s •• e not you yourselves in any of these things: for on all these the nations are defied which I cast out before you. And the land is d • fi • ed: therefore I do visit the iniquity thereof upon it, and the land itself • omiteth out her inhabitants. Whereas these are not Charged with and Punished for the Transgression of Laws merely Positive or such as were not engraven on Man's Heart at first Besides, there was a Resentment on the Minds of the Pagans of Horrour on the Account of some of these Degrees; hence some of their Governments had severe Laws against it, and some of their Poets have writ Tragical things about it; and we have such an Expression of Paul's about it, 1 Cor. 5.1. It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wise. Some therefore will have only the ascending and descending Line forbidden by th • Law of Nature, and so indispensi • le; and that it had been Unnatural for Adam or Eve to have been Married to any of their Posterity, to the very last Generation; but they will have the collateral Lines forbidden to be so, by a Positive Law, and accordingly dispensi • le: But others do not allow this, but reduce it to the Law of Necessity, when God had made Man in One Head, and Commanded them to increase and multiply which they could not do, unless they came 〈◊〉 these Degrees, it so became Lawful and a Duty; but upon the Cessation of that Necessity, Nature itself dictated in Men's Consciences that it was indecent and Unlawful And we find that the Gentile law extended further than the 〈◊〉 Line, in judging and Punishing In • es • u • us Marriages or Matures. But then, to what Degrees this extends, is not agreed by all, but some contract it •• er, and others extend it 〈◊〉 ; but as we before observed, this is determinable by the Law of God revealed in His Word; for it is certain that all Mankind are of one blood, and have a Consanguinity; but of necessity it must 〈◊〉 somewhere; and whether or no this was engraven on Man's Mind at First, it is left as to Fallen Man. God gave a general Precept to Israel about this, Lev. 1 • .6. None of 〈◊〉 shall appr ••• to any that is near of kin 1. 〈◊〉 . to 〈◊〉 their nakedness: I am the Lord: Which the Light of Nature subscribes: But the Heathen Civiliz'd Nations seem to have extended it no further than to the Brother and Sister; whereas many that call themselves C • ristians, from 〈◊〉 general Rule, take the liberty to set the 〈◊〉 according to their own Fancies; and the Pope •• Canons have formed a great many things which never entered into the Mind of God, not 〈◊〉 with Reason be justly brought within the compass of Incest: But this was only a Trick to ensnare Men's Consciences, and to make way for Papal Dispensations, thereby to fill the • Coffers: For this reason therefore God hath is the fore cited, Levite. 1 • . pricked the Bounds or Limits of this Precept; and it is not for Men according to their Fancies to straighten or enlarge them: And it is a good Rule given by Divines, That nothing but what is there Pro •• bited either expressly, or what bears a Par •• el thereto, may be judged Incestuous, and so Unlawful: And these refer either to Consanguinity or • ff • nity, and so comprehends Father and father, Son and Daughter; the Father 's Wife, and the Mother 's Husband; the Brother and Sister; the Brother • s Wife, and the Sister 's Husband; the Grand Parents, and the Grand Children, and their Husbands and Wives; the Uncle and Aunt, and the Nephew and Niece, and their Husbands or Wives; the Wive 's or Husband • s former Daughter: So that any Relation that comes not within these Degrees, is not Prohibited, either by the Law Natural or Positive, nor are Men's Consciences to be entangled by them.

AS touching the CASE as to First or G • rmane Cousins, there have been many Debates among Casuists, whether it • e Lawful or 〈◊〉 ; and much Scandal hath been occasioned by it: All I shall say to it is, that whatsoever Reasons of Prudence may be raised against it, yet it cannot come under the Breach of the S. v. n • h Command as Incestuous, except it had been expressly forbidden in the Word of God, as it nowhere is; or had come within the Limits prescribed in the Word of God; but it seems to be a Degree more Remote than any mentioned: And though' it may be prudent to dissuade from it on other Reasons, the World being wide; yet where it is so, it is hard to Charge such with a Sin, which God hath not Charged in His revealed Word.

AS to a Man 's Marrying with his Wife 's Sister, or a Woman with her Husband 's Brother, which some among us have pleaded for, it is forbidden, at least in a thing Parallel, and therefore can never be justified, Lev. 18.6. Nor will the fore-cited Law Positive, (Deut. 25.5.) vindicate it; this being a Law Moral and Perpetual; whereas the other was accommodated to the Israelitish Pedagegy, and Restrictions.

AND in respect of Ecclesiastical Relations, in which Men are forbidden to Marry with their spiritual Children, as they call them; or C •• il Relations, in prohibiting the Marriage of an Adopted Child to the Adopter, or his Daughter, and whatsoever of like Nature is enjoined under Popery; they are ridiculous, as having no Contiguity of Blood produced by them. Finally, It is here to be observed, that in Af •••• y this Prohibition terminates in the Person, and extends no further. Tho one may not Marry his Father 's Wife, yet this Command d • th not forbid Marrying with her Daughter; and though' a Person may not Marry to his Wife 's Sister or his Brother 's Wife, yet his Brother any Marry to her Sister, &c.

3. IN a Ch • st Marriage it is requisite that 〈◊〉 be a Rational and Deliberate Consent be •••• the Parties so Contracting. This is evident from the very Nature of the Marriage Covenant, in which the Parties do mutually give themselves each to other, and take one •• there into this Relation, which necessarily •••• i • es rational Spontaneity. Hence we have that in Gen. 24.57.58. And they said, we will 〈◊〉 the damsel and inquire at her mouth. And they called Rebekah, and said unto her, wilt th •• go with this man? And she said, I will 〈◊〉 . Not is it ordinarily to be expected that such Persons as are Forcibly brought together, should maintain a Chast Love between each other. As to the Consent of Parents, doubtless it is required by the Law of God that Children should be directed by them; it being a part of the Authority which God hath vested them withal, and the Light of Nature directs • o it; and therefore Clandestine Marriages, stolen con ••• y to, or without their Consent is a Breach of the Fifth Command directly; and must usually argue an ungoverned Passion in the Persons themselves, which is against the Seventh, and therefore Civiliz'd Governments have provided severely against it; though' whether such Marriages are altogether Void, is matter of Dispute. And if Children are unreasonably withheld by their Parents from Marriage, they ought to seek their Redress from the Civil Authority. It is hence also to be Inferred, that to Marriage ought to be made between Persons till they come to Age of Maturity & Discretion: The Custom used by some for Secular ends, to Marry Children together in their Infancy; when as they are neither capable of fixing their Affections, nor of making a Rational Choice, nor of discharging the Marriage Duties, is a great Sin, and contrary to the Nature of this Precept: Nor is it Rationally pleadable, that Parents may as well give their Infant Children in Marriage, as present them to Baptism; when they are not able to Covenant for themselves; for the Infants of Christians are taken into the Covenant by God, and are therefore to receive the • odge of His Covenant; whereas Marriage is a free Contract, in which each Party is at liberty to make their own Choice; and are under no tie to alienate themselves in Marriage to this or that Person, any further than they do it by a free Consent. And this also must needs condemn those, who Rash • y give themselves away to Persons who are Strangers, and such of whom they had no fore-knowledge, which is a thing too frequently practiced by too many amongst us, who for the most part have occasion to Repent at • eisure, of what they did in haste; and when by their so doing, they have involved themselves in a Misery irretrievable. And it must needs argue a: Un • hast and Ungovernable Spirit, when others Harms do not make such to beware. A Sober and Molest Person will certainly be deliberate in a matter of such Concern.

SERMON CXCV.

4. A Chast Marriage is for Perpetuity. I do not mean that it is a Bond that must last forever; for we before observed, that it can be but for Life, and Death dissolves the Bond, and leaves the Survivour at Lib • rty: But I intend, that in a lawful Marriage, the Persons do give themselves each to the other, as long as they do both Live. In other Contracts between Persons, they may be made for a set and limited Time, and when that Time is expired, they are discharged from their Obligation; but it is not so in respect of this Contract of Marriage: But whether it be expr • st or no, it is always implied in the very Nature of the Covenant, that they will be each for the other, and for none else, till Death. Rom. 7.2.

BUT here a weighty CASE may be started, viz. Whether there be • n thing but Death, that can Dissolve this Covenant? And here the Question about Divorces will come under Examination, Whether any Divorce be lawful? And if so, What may be judged a just Warrant for it? Not only was it a Custom among the Pagan Nations for Me ••• to put away their Wives upon any Disgust taken at them, which is not so much to be wondere at, because the Light of Nature was obscured in them, and they were under the dominion of obscene Lusts; but it was also practiced among the Ancient Pe • ple of God; and Wises by God's Direction gave them a Law about it, Deut 24. beg • n.

THIS CASE may in genera • both • s resolved, viz. That this Relation cannot b • dissolved during Life, without the Fault of • ne of the Parties at least; and that not every Fault but only such as is a Violation of the Marriage Covenant. And here Two things may come under Consideration, vi • . The Person may be Active or 〈◊〉 in 〈◊〉 separation; the • ormer of these is properly called a Divorce, the latter comes under the Consideration of a Desertion. It is the first of these now to be inquired into, the latter will follow under the next Head.

HERE then, a Divorce is properly a Voluntary putting away of the Correlate, and thenceforward renouncing of all Conjugal Society therewithal. That a Divorce is in some Case, • awfu • l, is not to be doubted: our Savior Christ doth not utterly condemn it, but only limits it. But the Question is, For what Cause it is Lawful? And we need seek no further than what Christ himself hath defined in this Affair Matth. 19.9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and w • os • marrieth h • r whic • is put away, doth commit adultery. Wher • the Word Fornication is a general and comprehensive Word, including every Transgression of the Seventh Command, and therefore it here intends Adultery: The Reason why this a mi • s of it, is because it is an utter violation of the Marriage-Covenant, and thereby gives the wronged Person sufficient ground to renounce such a C • rrelate. It is true, if the Law which pu • lished Adultery with Death, were Executed, as weighty Divines think that it ought, that would dissolve the Covenant, and se • the Innocent Party at Liberty; but there are few Places where it is in force. But though' the Offender be suffered to Love, it cannot abridge the Injured of this Liberty; and this Separation is Total and Universal, for such is the Import of a Divorce, and the Relation between them is altogether cut off by it: Not but that it is lawful for them to be Reconciled, if they can stoop to it whilst they abide Single. And Whether it be Lawful for the Offender to Marry with another? is disputed, and a Case hard to Resolve; yet that the Innocent Party may, is beyond any just Question. It therefore looks like an Hardship to separate them only a Mensa •• et Totora, and restrain them Marrying again, which is a Punishment of the one as well as the other, and that without his or her Default.

BUT as to giving a Divorce in any other Case, it is not warranted but forbidden in the Word of God, as by our Savior in the fore-cited Text; and we are there told, that God hateth putting away. Casuists indeed tell us, that there are some things, which when known, do make the Marriage Void, from the very Nature of the thing, and principal Ends of it. But whether Parents have power in Dissolve the Clandestine Marriages of their Children, made without or against their Consent? may be Debated: And that Rule is usually applied here, Quod fieri non debuit, factum volet: And many Tragedies might otherwise ensue. And the Rule of Prudence may direct Parents to admit of it, though' they may in some other way testify their d • slike of it. But whatsoever other Mistakes and Deceits may have been in the thing, if the Marriage be made between such as the Law of cons •••• inity or Affinity doth not make In • e •• uo • s, and were Single Persons, they do in no wise admit of a Divorce. If the Party expected a great Portion, and finds little or none; if the Correlate prove contrary to Expectation, of cra •• ed and perverse Conditions, and carry is insolently & unbecomingly, this is no Warrant; for though' this may be a Breach of the Fifth Command, yet not of the Seventh, which can only dissolve the Bond: And the Marriage was made with the Person, and not the Estate, the want therefore of that, can in no wise in fringe it: Not can any other Moral Evil, or any Reproach of Disgrace which the 〈◊〉 Putty may undergo, acquit the other from this Relation; but it must be born as a Rebuke in Providence. Nor will the Mos • ical Law forementioned, help to justify any such thing; for we are sure, that the law was Judicial, accommodated to the State of the People to whom it was given; made not to indulge such a Practice, but to put a Restrain upon that Licentiousness which through Custom they had used: Our Savior therefore Resolves this plumply, Matth. 19.8. 〈…〉 unto them, M • ses, because of the hardness of you hearts, s • ffered you to put away your • ives that from the beginning it was not so. Nor can that Law warrant such Divorces, anymore than the Laws about divers. Wives to restrain them, may warrant Polygamy; which we have provd to be forbidden in the Moral Law, and may further Consider hereafter.

5. A C •• st Marriage requires the Cohabitation • f the 〈◊〉 so Related. The poper Ends of Chast • y in a Married State, cannot otherwise be answered, as is evident from the Nature of them: It is true, there are other Reasons requiring that such should dwell together, which refer to the common Relative Duties required by the Fifth Command: But we before observed, that one great Design for which God Ordained the Married State, was to preserve Cha •• ity among Mankind, which is hindered by their Living asunder This doth in no wise condemn those who in following the lawful and needful Employments of this Life, are necessitated for some time to Live at a distance of Place one from the other: Neither doth it forbid such from Marrying, or necessitate them to abandon such Callings upon their Marrying: If Men serve God in their Employments, they may trust in Him for His Grace to preserve them Ch ••• in them; and I am sure, that if they cannot so Live, they will Dishonor themselves, and have reason to ask themselves whether they are in their Way?

AS to that CASE, Whether Married Persons, who cannot Live together Peaceably, but are always in Broils & Contentions, may not by Consent Live separately, and be no whit concerned one with another? I plumply reply, That they cannot possibly do so without Sin. and as to that Vulgar Objection, viz. That of • o Evils, the least is to be ch • sen; if may be plied, that it is pre • a • iously supposed, at this Evil is less than the other; but if • ranted, yet that holds good only in Physical • vils, or Evils of mere Suffering, but hath no • le • in Moral Evils, to which Head the Case •• der Debate hath a proper Reference; and • e Physical Evils that accompany it, are only be Consequents upon the Moral. As long as • e Marriage Bond abides, there are the Rela •• ve Duties lying on them, which cannot now • e discharged, and so they must of necessity live in Sin. And seldom, if ever, doth such a • ing fall out, but there is Blame on either 〈◊〉 ; and they ought to Humble themselves 〈◊〉 God, and seek both His Pardon & Grace 〈◊〉 help them to resist and overcome the Temp •• tions that bear them down. They ought to 〈◊〉 each others, both Tempers and Distem • ers; and endeavor with Meekness and Christian Patience, to pity, and bear with each others ••• mities. We are always to consider that this Relation is not between Angels, or Just Men made perfect, for these neither Marry, nor 〈◊〉 in Marriage, but such as are Frail and 〈◊〉 ; and without Allowances one to the • nder as such, there is no living as we ought in this World. Such a Consent therefore must needs be Unlawful, and consequently not plea •• ble for Excuse of such a Practice; and those who do so Live, are an horrible Scandal to the Profession which they make.

BUT then, Here is another CASE, which calls for a farther Enquiry, viz. What is to be done upon the willful Desertion of the one Party, who without Consent forsake and abandon the other? Whether may the Deserted Party be •• ac ••• ed to be at Liberty from the Bond of the Marriage Convenant, and so Marry to another Person? One principal Demur upon this mutter is from the forecited Determination of Christ, Matth. 19.9. From whence it seems evident, that one Party cannot put away the • there on any account but Adultery; where is possibly the Deserter cannot be charged with any such Crime. Casuists do generally Reply with great Caution to this Question, and not without Reason, least they should open a door to great Wicknedness, and indulge the Folly of Persons on every Discontent, to forsake one another; and so allow Breaches to be made in Families on trivial Occasions, which tends to the dissolution of the greatest Bonds of Human Sociery. Nevertheless they do not doubt of the Lawfulness of the thing, but are very Curious in the Rules which may determine the Party to be a Deserter. They therefore tell us, that every Passionate Threatning and Practice thereupon, will not amount to it: That therefore there ought to be all prudent Endeavors used to obtain a Reconciliation, and a great deal of Patience used, and much Prayer to God for • uccess of these Endeavors; and Prudence may often oblige the Deserted Party to continue in the present Condition, rather than to take the Advantage offered. But we are assured by the Apostle, that there is no Obligation on Conscience when it is so, b • t a Liberty given to the injured Party, 1 Cor 7.15. If the unbeheving depart, its him depart. A brother or sister is not under bond ge • in such cases: but God hath called us to peace. The Apostle indeed directly speaks of a Deserter who is a Heathen; if a Man or Woman Desert the Correlate who is a Christian, and because so. But we are to remember that he is speaking of a Moral D • ty, required by the Law of Nature: And therefore it holds in it a Parity of Reason in all other Cases; for it is a Desertion about which he here prescribes. Nor doth Paul herein Contradict Christ, but very well Harmonizeth with Him, as will be evident upon a due Consideration: For they speak of two Cases greatly discrepant one from another; for the Case of Divorce and Desertion are different things. The Question which was offered to Christ was, Whether a Man might at Pleasure give a Bill of Divorce? to which He fully Answers, No, unless it be for Fornication. But the Corinthians Enquiry of the Apostle was, Whether in case a Man or Woman forsook or Deserted from the Correlate, and were resolved to have nothing more to do with them, the Deserted were Bound by the Law of Matrimory? to which he replys, No. And here the Party is not Active, as in giving a Divorce, but Passive, in being injuriously forsaken: And the Reason is, because such an one doth herein Violate an Essential Obligation in the Marriage Covenant.

AS to the CASE of one Parties having been long Absent and never heard of, Whether it be Lawful for the other to Marry again, during the while it abides so? All that I shall Reply is, That though' the Civil Laws of Christianiz'd Nations hath made Provision in this regard, yet it is evermore on a strong Presumption, that the Party not heard of is really Dead; and the limiting of such a time, is a mere Prudential, built upon such a Presumption, which ordinarily proves so; but I believe that the Party concerned ought to be very Sober and Cautious, alse they may bring Confusion on Families: And there is a difference between hearing nothing at all, and such Reports as carry in them strong grounds to think that they are i • deed Dead: And over-hastiness in this, mus • n else be Scandalous, and often gives occasion of Sorrow afterwards. And I am afraid, that there hath been not a little of Sin Committed in this Place, by our Precipitancy upon this Account.

6. IN a Chast Marriage it is requisite, that there be Conjugal Love between the Parties so Related. It is true, Love is the Root of all Duty, and the Bond of all the Relations that God hath placed among Mankind, Rom. 13.9, 10. But there is a diverse way wherein this Love is to exert itself; among these none is more Celebrated than that which is required to be between Parties bound together by the Marriage Covenant. There is therefore no Comparis • n so much used in the Scriptures, to represent the mutual Love between Christ and His Church, as that which is between a Man and his Wife. Now a Conjugal Love is that which is adapted for Conjugal Society, and by it the Persons are fitted to a che •• full Discharge of all Duties which belong to them in that Relation: Not can they be truly and sincerely discharged without it. Now this Love must terminate on the Person, and requires a single Esteem each for other, in which the Object is preferred before every other Person in the World, for such Society. And as this Love is that which only can make the Married Estate truly Comfortable and Happy, so in partiular it is the best preservative of Chastity between such: And the want of it is that which makes so many Matches so Unhappy, as is too obvious among Men: Only Care is here to be had to distinguish between true Conjugal Love, and that inordinate Last which some presume unworthily to put that Term upon; such was that of Amnon to his Sister Tamar. True Love is always built upon Honorable Principles, and attracted by Honest and Chast Motives.

AND there are two general Rules which are the Duty of all such as offer to engage in such a Covenant, if they would Live Chastly in a Married Condition, viz.

1. THIS Love ought to have a principal regard in the directing of them in their mutual Choice each of the other, in order to Marriage. This ought to be the proper Cement of the Bond in which they Oblige themselves one to the other: Not can they come together in the Fear of God, except this he laid in the Foundation. It is true, the Marriage-Covenant is that which bringeth them into this Relation, and binds them to all the Duties which are involved in it; but if the Heart be not rightly disposed in it, there is the principal thing wanting, which cannot be made up fully by anything else whatsoever. Nor is this to be governed by Instinct, or unaccountable invincible Inclinations, as some pretend, for such Inclinations are not always Mutual: But Man is a reasonable Creature, and his Affections ought to be governed by Judgment, and not born down by brutish Appetites. Nor ought any Persons to Marry together, (if they would do it Chastly, ) unless they can truly choose this Person, and abandon every inordinate Affection to any other; and Cordially be for this Person, and for no other; and forsake Father & Mother for their sake, Hos. 3.3. And howsoever their Affections have formerly been inclined, yet they must have them weaned on this account, else they cannot Marry Chastly. And this is one Reason why Forced Marriages are not to be approved; for they who cannot Command the Affections, ought not to Compel the Person, except they would expose them to Unchast •• y. And for this reason, they who Marry for other Ends, or from other Mot • ves, whether for Wealth or Honor, or some other Interest besides, whilst they have no such Love to the Person; or to such Persons, as they know have none for them, are Guilty of sinful Imprudence, and will expose themselves and their Correlates to horrid Temptations. What need then have all such to seek of God to Guide and Gevern their Heans in such an Undertaking, which is the only way to enjoy His Blessing, and Live together as becomes Christians.

2. THIS Love is to be nourished & streng •• ned by all such who are entered into such a •• lation. Possibly there hath been but little of it governing in the Plighting of it, and it as too often so: Sometimes there hath been to much of Constrains used in it by Superious, sometimes it hath been made for Po •• re 〈◊〉 where though Hands are joined, yet Hea •• s are not so united, as becomes such a Relation But whatsoever Error there may have • ew in what went before, it • s a great 〈◊〉 that without this Love they cannot dischange the Duties in this Relation which God inquires of them, and for their enjoying the 〈◊〉 Comfort of it. And among other things, there are many Temptations to Unchasti • y, which will have great Advantage over them, if this Love be wanting, which is a main Preservative against them: This therefore the Wise Man prescribes as a Preservative against strange Lusts, Prov. 5.18, 19 Rejoice with the wise of thy youth. Let 〈◊〉 be as the loving bind, and pleasans roe, let 〈◊〉 breasts satisfy thee at all 〈◊〉 , and be 〈◊〉 ravists always with her love. And there and a great many things that will offer themselves many times to Cool these Affections, and Satan will make use of them to alienate the Heart: There had need therefore be Endeavors always uses to Corroborate this Love, and the Avoidance of all that may line a tendency to create Jealousies and Suspicion, or to create Feuds and Differences, lest 〈◊〉 should take Advantage by these things to draw them away from their Modesty.

USE. TO shut up the Discourse of the Affirmative part of this Precept, let me offer these Rules to help us, for the Preservation of our Chastity:

1. LABOUR to get the Fear of God in our Hearts. This is the only way to mortify all the Carnal Lusts in us: It is by Grace thus the Heart is Purified, and a new Principle 〈◊〉 put into us whereby we are enabled to withstand all the Sollicitations that are offered from within or without: It was by this that Joseph resisted & overcame the Importunities of his amorous Lady, Gen. 39.9. This will help us to abhor all Uncleaness, and make us to delight in Purity.

2. LET us be frequent in considering and affecting ourselves with the Vileness of th • s Sin. There is enough obvious to our View to render it truly Odious to us. It is a Sin which God is Angry for, and threatens Men with Exclusion from the Kingdom of God, 1 Cor. 6.9, 10. Rev. 2 • .8. It is a Sin, than which nothing more Dishonours a Person among those that are Sober; and leaves a Blot upon such as are known to be addicted to 〈◊〉 Prov. 6.33. A would and dishonor 〈…〉 and his reproach shall not be 〈…〉 . It is a Sin which is very Inj •••• 〈…〉 • ends to the disturbing Human Society, to the great Hunt and Injury of all concerned, to the bringing a 〈◊〉 and Infamy upon Families, and leaving Disgrace upon Posterity: It is a Sin that hardens Persons in Sin; and leaves those who addict themselves to it, next to hopeless of • alvation, Prov. 2.19. None that go unto her 〈◊〉 again, neither take they hold of the path of life. And if God leaves any to it, it is a fearful Sign that He hates them; Prov. 22.14. The mouth of strange women is a deep pit: he 〈◊〉 is abhorred of the Lord shall fall therein.

3. LET us carefully avoid all the Temptation which are leading to it: Keep out of the way of them as much as we can: Let us avoid all those things that are leading or Occasions to it: Be sure to Resist the first Motions that we find stirring to it in us; and apply the Blood of CHRIST for the Purging of our Hearts from them: Stop our Eats at all the Charms that may be offered to Bewitch us into this Sin; and shun all familiar Society with all such as may in all likelihood ensnare us; and suppress every vain and foolish Thought that riseth in us: And in sense of our own Natural Infirmity, and the Body of Death which we bear about with us, let us earnett in Commending ourselves to God for His keeping, that so we may serve Him with a Pure Heart and Clean Hands; and this is the way to be Preserved by Him.

SERMON CXCVI.

WE have taken a Account, under the former, of the Duties to be done under this Command. We are now to view those things which are to be avoided by the Precept. And there having been so much said to the former, the less may here suffice.

WE formely observed, That the Word used in this Command, which are read Adultery, ••• ctly signifys the Act of Uncleanness between 〈◊〉 , one whereof at least is in a Married 〈◊〉 . In which sense also the Latins used the 〈◊〉 Adultery. But it is by a Syn • cdoche put shall sorts of Uncleanness whatsoever, or everything that is repugnant to Chastity, as Murder 〈◊〉 (in the foregoing Precept) for everything which is against Humanity. And it is a general Rule formerly observed, that the Command which forbids the Sin, forbids also the Means which tend of their own Nature to the drawing of Persons into it. Our Answer therefore, though' brief, is very full and comprehensive: and opens a large Field for the discovery of mani •• ld Abomi ations. I shall here briefly gather in the Sum of these, which may be Collected 〈◊〉 what was before more largely insisted on, under the Duties of Chastity.

I. ALL Lend & Unch • st Behaviour of Persons Singly & separately which they offer to their Own bodies; which contradicts the Order of Nature, and the End of Creation. Such as that for the which we read that God Slew Onan, Gen. 38.10. And contrary to the Rule of Remedy appointed by God, 1 Cor. 7.9. But if they cannot contain, let them marry: for it is better to marry than to burn.

II. ALL Unlawful and Prohibited Mixtures. And these may be ranked under two Heads.

• [1.] SUCH as are Unnatural, and must therefore needs be condemned by the Light of Nature, and with respect to the thing itself. And these are of two sorts, viz. Sodomy, the Vileness whereof the Apostle sets forth in Words as Modest as the thing can bear, Rom. 1.26, 27. Which contradicts the End of God's Creating Mankind in distinct Sexes. And Beastiality, which God fore-saw to be in the Corruption of Man's Nature, and therefore provided a severe Law against it, Exod. 22.19. But the very mention of these things strikes Horrour into the Minds of all Modest & Chast Persons; and therefore though I durst not but Name them, I shall pass them over with the Apostle's awful Remark in, Eph. 5.11, 12. And have no selio •• ship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret.
• [2.] SUCH as are (in some sense) more Natural: For though' the Light of Nature doth also Prohibit them, yet they do come within the Compass of the Species and Sexes; and so sinful Men are not so easily frightened with the Horrour of them; and to this Head belong several things, viz.
  • 1. ADULTERT. Which we observed is when one of the Parties at least is under a Sacred Bond of Marriage; though' the Crime is aggravated when both are so: And though' the Mosaical Pedagogy alleviated the Crime on the Man 's side, because of the hardness of their Hearts; yet from the Beginning it was not so: And whatsoever Reasons may plead it worse on the Woman 's side, (which yet I see not thro,) I am sure the Sin is equal in regard of this Command, it b • ing equally Adultery, or a defiling of the Marriage-Bed, and an equal abuse offered to the Correlate: And God peculiarly Chargeth it, Mal. 2.14. 〈◊〉 ye say, Wherefore? Because the Lord hath been witness between thee, and the wife of the youth, against whom thou hast deal • treacherously: yet is she thy companion, and the wife of thy covenant.
  • 2. POLYGAMT. This also is contrary to the Nature of the Marriage-Covenant; and is not only Unlawful by a Positive Law, but by the Law of right • erson: And to this also may Concubinacy be referred; for though there was a difference between a Wife and a Concubine, in point of Privilege and Servitude, yet they were reputed as the Man's Property: but this also is a Violation of the Duty of Chastity.
  • 3. INCEST. When Persons Marry together, or have Carnal Knowledge one of another, who are t • o near of Kin. What these Degrees are, whether of Consanguinity or Affinity we before took an Account: And to Marry to such is a high Crime in the fight of God; and ought to be so in the account of Man: And to Approach to these, though' not to Marry with them is an Iniquity of a deeper Dye than meet Fornication, in that there is a double Violation of Modesty in it; because in the other there was a Liberty for a lawful Marriage, whereas in this, it is utterly unlawful.
  • 4. FORNICATION. Which is Committed between Persons who are Single, and without the prohibited Limits of Kindred: This also is a Sin prohibited in the Word of God; and Christians are warned against it, 1 Cor. 6.10, 18 and elsewhere. This was a Sin which the Gentiles had lost the sense of, and reckoned it among Adiaphorous things, and used it without all Shame or Remorse: But the Word of God condemns it; and it is a Sign of a very great Apostasy when a Professing People reckon it a thing of no Reproach, and Persons choose rather to Live in it, than to bring themselves under the honorable Tie of Marriage, counting it a Yoke intolerable: And we have the Apostle's Reflection upon it, Heb. 13.4. Marriage is honorable in all, and the b • d undefiled: but whoremongers and adulterers God will judge.

AND here the great Sin of such Governments which allow or tolerate common Stews, calls for a Censure: And whatsoever Excuses are pretended for it, it is certain that it procures a Public Guilt for such Places, and calls for National Judgments.

III. ALL Unchast Thoughts. There is a speculative Uncleanness, which, though it breaks not out into Action, is yet obvious to God's All-seeing Eye, who knows our Thoughts afar off, and leave a Guilt behind them. There is a Contemplative Impurity, when Persons Nourish in them Thoughts of Uncleanness, with Delight and Pleasure: This Job cleans himself of, Job 31.1. I made a covenant with mine eyes; why then should I think upon a maid? Look, H • br • w, Consider or think of; so that he hath special regard to the Eyes of his Mind: A indeed, such Thoughts attended with inwa •• Motions, are the first stirrings of Original 〈◊〉 and consequently Sinful; and the Convicti •• of them should keep us Humble, though' we should have Grace to Resist them: And hitherto 〈◊〉 long the Reading of obscene Books or Pamp • lets and the looking upon such Pictures as 〈◊〉 accommodated to draw our Thoughts, and 〈◊〉 our Minds going that way; for the Eye 〈◊〉 the Heart, and nourisheth Speculation.

IV. ALL Lustful Desires, and longings e • tertained for the Fruition of unlawful Pleasure. This also belongs to the Conception of Sin, 〈◊〉 hath a natural tendency to the Accomplis • meant of it; as we are told, Jam. 1.15. Wh ••• lust hath conceived it bringeth forth sin. A •• this is usually the Product o • Unchast Thought these if nourished, will Influence the Affection and stir up the Desire o • after Fruitionis: And 〈◊〉 certain, that Desire cometh under the Reg • lation and Censure of the Holy Law of God. And for this we have our Savior's defi ••• Conclusion in the present Case, Matth. 5.2 • I say unto you, That whesoever looketh on a 〈◊〉 man to lust after her, hath committed ada ••• with her already in his heart. Not that th ••• forbids the lawful Desire of enjoying such a Person in an Honest way, having our Affection regularly set upon the Object; for we formerly observed, that this is a thing requisite i • order to a Chast Marriage: But when these D • sires are to gratify a raging Lust, without regard to Honesty or Modesty then are they U •••• full. We are therefore Commanded to Morti • and such inordinate Aff • ctions, Col. 3.5.

V ALL Obs • ence Words. There is a ••• full Tongue, and such is an Index of the 〈◊〉 for we are told, Matth. 12.34. Out of the ••• dance of the heart the mouth speaketh. The • are some whose Tongues are s • i • on Fire of 〈◊〉 and in nothing doth it more discover it sel • than in the Lacivious Language, which 〈◊〉 Defile their Mouths withal: They enterta •• the Company they frequent, with a Language that makes Modest Ears to tingle, and 〈◊〉 every Chast Person to the Blush. And hither belong the telling wanton Stories and singi •• of lacivious Songs, and amorous Ballads: A •• as by these they foment Lust in themselves and add Fuel to the Fire that is within, so th •• tend to Corrupt the Minds of others, by fering them the proper Incentives of it: He •• the Apostle Cautions against this, as a Provo •• tive to Lust, Eph. 5.4, 5. And this belongs the Filiby Communication against which are Warned, Col. 3.8. But now you also — all filiby communication out of your mouth.

VI. ALL manner of Temptations offere •• others, to allure them to Consent to us in the of Uncleanness. And this comprehends 〈◊〉 it both Words and Gestures which are Imma •• Doubtless there is a Civil Conversation betw ••• Persons of Both Sexes, which is allowable, a Testimony of Social Friendship, and is reprehensible; for God made Mankind for 〈◊〉 as well as Religious Society: And there 〈◊〉 innocent Pleasantness in it allowable. But there is also a Lewd Conversation that too many allow themselves in, which is a notorious Breach of this Command: There are those alluring and enticing Words, which are offered on purpose to draw the Mind, and win the Consent of the Person, to Acts of Uncleanness. Such were those we read of the strange Woman, of whom it is said, Prov. 7.21. With her much 〈◊〉 speech she caused him to yield, with the flattering of her lips she forced him. There are those amorous Looks, which faci ••• e, or like the Basilick 's Eye, cast Poison and become Infectious. Hence we read of some, 2 Pet. 2.14. Ha • ing eyes full of adultery, and that cannot • ease from sin; beguiling, unstable souls. And there are the Immodest and In ••• nt Carriages, which too many indulge themselves in; and those Offers which are unbecoming: All which are Whoredom in God's Account; and though' the Persons should proceed no further, yet this Sin will for these things be Charged upon them one Day, by God and their own Consciences, as proper Transgressions against the Ru • es of Chastity.

VII. ALL Excess or Intemperance in Meats and Drinks. This indeed is but an Occasion or Incentive, and may in divers Respects be applied to divers Precepts: As they are the Occasions of imparing the Health, and short • ing of the Life, so they refer to the Sixth; and as they are the Prodigal Wasting of Men's Estates, and tend to bring them to Poverty, so they belong to the Eighth: But as Men do hereby make Provision for the Flesh, and nourish their Incontinency, so they do belong to 〈◊〉 ; and therefore all Divines do on this Head refer them hither: And the Spirit of God in the Prophet seems to put them together, Hos. 4.11. Whoredom, and wine, and new 〈◊〉 , take away the heart. And on this Account we have that Caution, Rom. 13. ult. And make not provision for the flesh to 〈◊〉 the 〈◊〉 thereof. And we have such a Remark as that of the Prophet, Jer. 5.8. They were as 〈◊〉 •• rses in the morning: everyone neighed after his neighbor's wife. And they that pamper their Bodies, do thereby nourish their Lusts, which the ought to Mortify: And in particular by Drunkenness, or Excess in strong Drink, Men enflame themselves, and lose the Government of their Reason, and thereby are fearfully exposed, as Lot was.

VIII. ALL Undecent & Immodest Attire. Apparel was at first allowed to Man for Modesty, to hide his Shame which he had procured by his Apostasy; and then to shield him from the Inconvenience of the Season, to the Injuries whereof he was also exposed, which would not have been, had he not sinned. It was also given him for a distinction of Sexes, to prevent Filthiness; and to distinguish the Orders of Men, who were to be known by their Garb: They were also allowed for Or •• meant, though' they ought still to carry with them the Memorial of their Shame. But then there is an Abuse of Apparel; and that is when it is improved to nourish Pride and Luxury; and the latter of these is under our Consideration. We are assured by the Wise Man, ( Prov. 7.10.) that there is such an Attire, for he was an eye witness of it: And that this was to be only judged of by the Heart and Design of the Wearer, as some pretend, is fond and foolish; and Solomon as Wise as he was, could not so judged; but he judged of the Heart by the Attire: Now mere • y the Matter of which it was made▪ could not be the Rule of judging, (though' if the Cost out-bids the Estate of the Persons, it shows their Pride and Vanity;) but it was the Mode, either the Fashion, or manner of putting it on; and that is, when it is such as contradicts the main Ends of Apparel, or so exposeth the Body as to be a Lure to entice Persons to Uncleanness. And when Persons Dre • s themselves Antickly, so as to allure Spectators, it is doubtless a Breach of this Precept. And to this Head belong those Paintings which some use to Adulterate their Faces, which are an Index of an Adulterous Heart.

IX. IDLENESS. This indeed hath a special respect to the Eighth Command, (as may be afterwards considered,) inasmuch as it is a neglect of the proper Course which God hath appointed Men to wait upon Him for their Support and Suppl • ; the Promise being made to Diligence: But it also contributes not a little to the nourishing & inciting of the Lusts of the Flesh. It is usually in Conjunction with the former; and therefore we find that the prodigious Leudness of Sodom was fomented by these, according to that in Ezek 16.49. Behold, this was the iniquity of thy sister Sodom, Pride, fullness of bread, and abundance of idleness was in her, and in her daughters. Man is an Active Being, and cannot lie still, but will be Employed in something: If therefore he be not busied in some Lawful and Honest Employment, he will take to something which is Vile and Dishonest; and there is nothing to which he is more naturally addicted, than the Sins which militate against this Command. And this the very Heathen had a Resentment of, and therefore gave it as a Moral Precept for the Remedying of the Exorbitancy of this Lust, Otia s • tellus, &c. And indeed Idleness hath been by Wise Men accounted to be the Devil's Pillow, on which if he can gain Men to lie down, he hath them his own, to do what he pleaseth with them.

X. FREQUENTING of Lewd Company, We have the Wise Man's Observation, Prov. 13.2 • . He that walketh with wise men shall be wise: but a companion of so • ls shall be destroyed. And doubtless Familiarity w • th Persons will assimilate us to their Manners. It is therefore a Warning given by the Spirit of God in respect of every sort of Sin, that we avoid Friendship with such as are addicted to itself we Learn, &c and particularly with regard to this Sin, Prov. 5.8. Remove thy way f • r from her, & come not nigh the door of her house. And it was that which was the undoing of the simple Young Man, Chap. 7.7, &c. We most not touch Pitch, except we have a mind to be Defiled; we should not Walk upon Coals if we would not be Burnt. And here, not only the seeking of secret Opportunities of Dalliance with Light Persons is condemned; but also the frequenting of such Companies and Exercises where Laciviousness is taught, militates against this Command. For which Reason Divines do refer the frequenting of Balls and Stage-Plays, to the Sins against this Command, because they are too frequently Abused to represent Laciviousness with too bare a Face. As to the Lawfulness of these, under which the Patrons of them do shroud themselves, I shall not here Dispute; but will only say, that supposing the things Ind • fferent in themselves, yet there is not less, but more Danger of them, because thought to be so; in Lacitis perimus omnes: Christians are most of all Exposed by such things. It is therefore a good Caution given, Gal. 5.13. —Use not Liberty for an occasion to the Flesh— And that such things have been and are so Abused is Notorious; and such an Abuse is Caution sufficient to Sober Persons to avoid the things themselves. If the Brazen Serpent once comes to be Idolized, it is high time to turn it into a Pehushtan: And when such things become scandalous to the People of God, all that seek His Glory ought to avoid them, lest they provoke God to say as, Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend.

XI. THERE are also divers things wherein this Command may be broken with respect to Marriages. We observed, that these have a peculiar respect to this Precept; one great End of the appointing them, being for the Preservation of Chastity. And I shall here point at some of the Principal:

• 1. THE Prohibition of some Orders of Men from Marrying. We know that in the Papacy, there is a total forbidding of all in Religious Orders; and making Fornication, yea Adultery a less Sin in such, than to Marry: This is one of the Iniquities of the last Times, and one Note of their Apostasy, 1 Tim 4.3. Forbidding to Marry. Now this is directly contrary to the Light of Nature, and the express Warrant of the Word of God; and the Apostle hath at once Confuted it, Heb. 13.4. Marriage is honorable in All.— And how woefully this hath filled the World with Whoredoms, Sodomy, and Murders, he is a stranger to History who knows not: And what scandal have risen therefrom to the Christian Religion, is awful to tell.
• 2 DISPENSATIONS granted by Authority to Unlawful Marriages. What are such, we may gather from what before were observed to be Lawful. True, the Papacy have made such Degrees and Relations Unlawful, which the Word of God hath not: Nor is it a Sin against this Command to Transgress them, which were only made to bring Grist to the Pope 's Mill. But for any to dispense with that which God hath forbidden, is to encourage and uphold Incestuous Marriages, which is a great Sin against Chastity.
• 3. POLITICK Preventions of Persons from Marrying in due Season. And this may be the Fault either of Parents, or the Persons themselves; and it often becomes a great snare, and exposeth them to Temptations. Sometimes out of Covetousness, to prevent the necessity of sparing a Portion: Sometimes Poverty, left they should not be able to Support themselves: Sometimes Disgust at the Persons offering. No doubt Prudence may be used by Advice and Counsel in these things; but Care is to be had, not to expose them to Sin, which is not to be chosen before outward Inconveniencies; and the Rule is plump, 1 Cor. 7.9. If they cannot contain, let them marry: for it is better to • orry than to burn.
• 4. RASH Vows of leading a Single Life. To which Head we may refer the Monastical Vows of the Papists. That it is sometimes a Duty to Bind ourselves to God by Vows, to the performance of Duties, and avoiding of Sins; and that it is sometimes lawful and prudent to make Vows about things in themselves Lawful, and which we have in our Power, is not to be denied; but to do so in things which are not in our Power, is a Tempting of God, and exposing ourselves to Temptation, & to be justly lest of God to Violate them; and thus it is in the Case before us. Hence our Savior to replied upon His Disciples, Matth. 19 9, 10. But how well such do Perform, or how profligately they Break them, the World is well acquainted: And all the Merit they can rationally hope for by such Vows, is to gain themselves the greater Condemnation.
• 5. ALL Contentions between Married Persons, which alienate their Conjugal Love from each other: Whether it be by living in continual Brawls, or if it amounts to a Separation. This also gives Satan great Advantage to offer insinuations to this Intemperance; and their own Corrupt Lusts in them, to six upon Unlawful Objects, and use Means to gratify the • , in the Fruition of them. And how doth doleful Experience make it to appear, that such as cannot Live at Home with Quiet and Content, do seek their Satisfaction Abroad.

THESE, and whatsoever things of like Nature, are Sins against the Seventh Command; and therefore ought with greatest heedfulness to be avoided by such who would preserve their Chastity, and keep both their Souls and Bodies pure from Uncleanness.

GIVE me leave then, to offer something more, by way of Motive, to urge the necessity of Heedfulness and great Endeavor to Suppress and Mortify this Sin in us; and the exercise of holy Fear, lest you should run yourselves into the snares of it.

Consider then,

• 1. THE Proclivity of fallen Men to it. There is nothing wherein the Lusts of the Flesh are more apt to vent themselves. And if we consult the Annals of the Scriptures, we shall find that evermore in the Apostasy of God's professing People, this Sin hath made one Article in the Indictment of them: And surely where Concupiscence is most 〈◊〉 , it concerns us to keep the str • ctest guard upon it, it we would not be trapand by it.
• 2. THE •• o great Prevalency and Commonness of the Sin. This added to the other, makes it the more dangerous: When Sins are decried by Men, and are a Reproach to them who ad •• ct themselves to the perpetration of them, it usually puts a Check on Men, and gives them Restraint; but when they become fashioneble, and frequent, and little witness born against it, it makes Lust daring, and it will 〈…〉 faced: It many ways exposeth persons, and they had need look well to themselves, if they would not be drawn into a Comp ••• ance with it; and without good Resolution they will be overcome.
• 3. IF you nourish this Lust in your hearts, it will easily get the Victory over you. The Heart is the Womb in which Sin is conceived, and if it obtain a Conception there, it will want nothing but an Opportunity to bring it forth into Act: You have an Account of the Descent of it, Jam. 1.15. When lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death. You must kill Concupiscence, if you would prevent actual Enormities; for the most flagitious Crimes that were ever perpetrated, had their rise from a Thought darted in and nourished, and not stifled and rejected: You may think to stop at speculative Wantonness, but you will deceive yourselves.
• 4. IT is a Sin in itself truly Abominable. It is therefore called Abomination, Lev. 18.26. It is called Filthiness itself, Eph. 5.4. And let Men make never so 〈◊〉 a matter of it, yet in itself, it is a s • a • eful thing: It is therefore the Caution the Wise Man gives to his Son on this Account, Prov. 6.33. A wound and dishonor shall he get, and his reproach shall not be wi • ed away. God will loath us for it, and good Men will despise us; and it will leave a Note of Infamy upon us, which will stick, and hardly in this Life be obliterated.
• 5. IT is a Sin of a most mischievous tendency. It makes a very grievous disturban •• in Human Society: creates great Confusions in Families, it produceth Brawls and Contentions, Jealousies and Rage; occasions Murders: and sometimes brings Ruin on the Places where it grows prevalent: It procures awful Judgments from God; and it grievously hurts the Souls of them that are given up to it, as well as brings Poverty and Misery upon the outward Man. It is a Sin with which God punisheth other Sins; and it is therefore a fearful Judgment to be left up to it; it fights against the Soul, 1 Pet. 2.11. Fleshly Lusts which war against the Soul. And it awfully hazards Men's Eternal Ruin; for we are told, Prov. 5.22, 23. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction, and in the greatness of his folly he shall go astray.

LET us then bring this Lust to the Cross of CHRIST, and Mortify it every Day; and Pray hard to God, that we may be delivered from the Guilt and Dominion of this Sin.

SERMON CXCVII.

WE have taken a brief View of those Duties which require Love to our Neighbor, in respect of his Person, under which his Life and Chastity are considered.

IT follows that we proceed to those which refer to his outward Concerns; and these also are reduced under Two Heads, the one pointing to his Estate, and is directed in the Eighth; the other to his Good Name, pursued in the Ninth. We are now to pass over to the former of these: Concerning the Order of which, I shall only Remark, That altho' a Man's Good Name be of very great Concern, and highly to be valued, according to, Eccl. 7.1. A good name is better than pre • ious ointment. Yet his Livelihood is of more absolute Necessity; and therefore this is put before the other.

NOW this Command is, as the former, expressed Negatively; yet it hath an Affirmative part properly belonging to it, the right Consideration whereof will give light to the other: It is therefore most proper and Methodical that we begin with that. Hence

QUESTION LXXIV.

WHAT is required in the Eighth Commandment?

ANSWER.

THE Eighth Commandment requireth the lawful procuring and furthering of our own, and our Neighbor's Wealth, or outward Estate.

THE Word used in the Command for Stealing, firstly and properly signify, a Close or private taking a thing 〈◊〉 another, without his Privity: But it is here used Synecd ••• all • 〈…〉 all manner of wrong done to another in 〈…〉 ; which may be done many ways as will be hereafter considered.

IN general 〈◊〉 is reckoned to comprehend all Unlawful •• arpation of another 's Property.

THE several Duties enjoined under this Command, are generally referred to the Head of Commutative Justice.

JUSTICE is generally distributed into Distributive and Comm • tati •• . But whether this be a distribution of a Gen • t into Species, or of a whole into it's parts, or wherein the true difference between them consists, is matter of Dispute.

I shall not here Commorate, only observe, that Justice is sometimes used for that Universal Obedience which we pay to the whole revealed Will of God, and hath respect to the Commands of both Tables; it being righteous that we render both to God & Man that which is due to them, by virtue of the Law of Special Government; Matth. 22.21. Render unto Caesar, the things which are Caesar's: and unto God, the things that are God's. Sometimes it is put distributively with Holiness, Luk. 1.75. And then, as Holiness refers to the Duties of the First Table, and Righteousness to those which belong to the Second; so it is wont to be Described, A Virtue by which we are disposed to discharge those Of • ces to our Neighbor, which we owe to him, by Virtue of the Precept: And so it graspeth all the Duties of Love to our Neighbor, comprised in each Precept of the Second Table: And this seems to be the most genuine Notion of Distributive Justice, and so it cannot stand distributively with Commutative Justice, as an opposite Species, but rather as a Genus to it, which refers properly to the Eighth Command: But I shall not insist further here. Commutative Justice, if we speak of it as a Virtue, is, A Principle obliging & disposing of us to give everyone his own, in the outward Good things of this Life: And the Object which is comprehended in it, is both ourselves and others; for there is a Justice which a Man owes to himself in this regard, as well as to his Neighbor: And this hath not only a respect to the Civil Laws of Governments, which can hardly be so Constituted, but that sometimes, Summum jus, est summa injuria: But it hath a main respect to the Rule of Equity; which though' Civilians may distinguish from Justice, and accordingly have their several Courts for one and the other, and these Necessary, because of our Imperfection; yet in Divinity and Conscience, Just & Equal are Synonimical.

IN order to a more clear and distinct laying open of the several Duties comprised under this Precept, I shall in the first place offer some general Rules or Conclusions.

I. THAT God made this lower World, and the th • n • s of it, for the use of Man, and the Benefit of his present Life. It is true, His la • • all in all His Works is His own G • ory, Prov. 16.2. The Lord hath made all things for