Of the Commandments. (13) to Of the Commandments. (15)

Of the Commandments. (13)

5. They are wilfully set to murder their own Souls, who will neither be good to themselves, nor suffer others to be so. Matth. 23.13. Ye neither go into the Kingdom of Heaven your selves, neither suffer ye them that are entring, to go in. Such are those that persecute others for their Religion. Drunken Meetings shall escape Punishment: But if Men meet to serve God, then let all Severity be used. These are resolved to Shipwrack others, tho they themselves are cast away in the Storm. Oh! Take heed of this, of murdering your own Souls: No Creature but Man doth willingly kill its self. So I have done with the First, the Sin Forbidden in this Commandment, Thou shalt not kill.

EXOD. XX.13. Thou shalt not Kill.

II. The Second Duty implyed, is, That we should do all the Good we can to our selves and others.

1. In reference to Others. We should endeavour to preserve the Lives and Souls of others. 2. In reference to our selves. To preserve our own Life and Soul.

[1.] In reference to Others.

(1.) To preserve the Life of others. Comfort them in their Sorrows, relieve them in their Wants: Be as the good Samaritan, pour Wine and Oyl into their Wounds. Iob 29.16. I was a Father to the poor. —13. The blessing of him that was ready to perish came upon me. This is a great means of preserving the Life of another, by relieving him when he is ready to perish. Pompey, when there was a great Dearth in Rome, provided Corn for their Relief; and when the Mariners were backward to sail thither in a Tempest, saith he, [gap], It is not necessary that we should live, but it is necessary that Rome be relieved.

Grace makes the Heart tender, it causeth Sympathy and Charity: As it melts the Heart in Contrition towards God, so in Compassion towards others. Psal. 112.9. He hath dispersed, he hath given to the poor. This the Commandment implies, That we should be so far from ruining others, that we should do all we can to preserve the Lives of others. When we see the Picture of Death drawn in their Faces, administer to their Necessities. Be Temporal Saviours to them; draw them out of the Waters of Affliction with a Silver Cord of Charity. That I may perswade you to this, let me lay before you Arguments.

First, Works of Charity evidence Grace.

1. Faith. Iam. 2.18. I mill shew thee my Faith by my Works. Works are Faith's Letters of Credence to show. We judge of the Health of the Body by the Pulse, where the Blood stirs and operates. Christian, judge of the Health of thy Faith by the Pulse of Charity: The Word of God is the Rule of Faith, and good Works are the Witnesses of Faith.

2. Love. Love loves Mercy: It is a Noble bountiful Grace. Mary loved Christ, and how liberal was her Love! She bestows on Christ her Tears, Kisses, costly Oyntments. Love is like a full Vessel, will have Vent; it vents it self in Acts of Liberality.

Secondly, To communicate to the Necessities of others, is not Arbitrary, (it's not left to our Choice whether we will or no) but it is a Duty incumbent. 1 Tim. 6.17. Charge them that are Rich in this World, that they do good, —that they be rich in good Works. This is not only a Counsel, but a Charge. If God should lay a Charge upon the Inanimate Creatures, they would obey. If he should charge the Rocks, they would send forth Water: If he should charge the Clouds, they would melt into Showers: If he should charge the Stones, they would become Bread. And shall we be harder than the Stones, not to obey God, when he chargeth us to be rich in Good Works?

Thirdly, God supplies our Wants, and shall not we supply the Wants of others? We could not live without Mercy. God makes every Creature helpful to us. The Sun doth enrich us with it's Golden Beams: The Earth yields us its Encrease, Veins of Gold, Crops of Corn, store of Flowers. God opens the Treasury of his Mercy, he feeds us every Day out of the Alms-basket of his Providence. Thou openest thy hand, and satisfiest the desire of every living thing, Psal. 145.16. Now, doth God supply our Wants, and shall not we minister to the Wants of others? Shall we be only as a Spunge to suck in Mercy, and not as a Breast to milk it out to others?

Fourthly, Herein we resemble God, to be doing Good to others. 'Tis our Excellency to be like God. Godliness is God-likeness. And wherein are we more like him than in Acts of Bounty and Munificence? Psal. 119.68. Thou art good, and dost good. Thou art good, there is God's Essential Goodness; and dost good, there is his Communicative Goodness. The more helpful we are to others, the more like we are to God. We cannot be like God in Omnisciency, or in working Miracles, but we may be like him in doing Works of Mercy.

Fifthly, God remembers all our Deeds of Charity, and takes them kindly at our Hands. Heb. 6.10. God is not unrighteous to forget your labour of Love which ye have shewed towards his Name, in that ye have ministred to the Saints. The Chief Butler may forget Ioseph's Kindness, but the Lord will not forget any kindness we

show to his People. Mat. 25.35. I was an hungred and ye gave me Meat, Thirsty and ye gave me Drink. Christ takes the kindness done to his Saints as done to himself. God that hath a Bottle for your Tears, hath a Book to write down your Alms. Mal. 3.16. A Book of Remembrance was written before him. Tamerlane had a Register to write down all the Names, and good Service of his Soldiers: So God hath a Book of Remembrance to write down all your Charitable Works, and at the Day of Judgment there shall be an open and honourable mention made of them in the Presence of the Angels.

Sixthly, Hard-heartedness to them in Misery reproacheth the Gospel. When Men's Hearts are like pieces of Rocks, or as the Scales of the Leviathan, shut up as with a close Seal, Job 41.15. You may as well extract Oyl out of a Flint, as the Golden Oyl of Charity out of their Hearts. These Vnchristian themselves. Unmercifulness is the Sin of the Heathen, Rom. 1.31. [gap], without Mercy. It eclipseth the Glory of the Gospel. Doth the Gospel teach Uncharitableness? Doth it not bid us draw out our Soul to the Hungry, Isa. 58.10. Tit. 3.8. These things I will that you affirm, that they which have believed in God might be careful to maintain good Works. While you relieve not such as are in Want, you walk Antipodes to the Gospel; you cause it to be evil spoken of, and lay it open to the Las[gap] and Censure of others.

Seventhly, There is nothing lost by relieving the Necessitous. The Shunamite Woman was kind to the Prophet, she welcomed him to her House, and she received Kindness from him another way. He restored her Dead Child to Life. 2 Kings 4.35. Such as are helpful to others, shall find Mercy to help in time of need. Such as pour out the Golden Oyl of Compassion to others, God will pour out the Golden Oyl of Salvation to them. For a Cup of cold Water they shall have Rivers of Pleasure. Nay, God will make it up some way or other in this Life. Prov. 11.25. The Liberal Soul shall be made fa[gap] : As the Loaves in breaking multiplied, or as the Widows Oyl encreased by pouring out, 1 Kings 17.16. An Estate may be imparted, yet not impaired.

Eighthly, To do good to others in Necessity, keeps up the Credit of Religion. Works of Mercy adorn the Gospel as the Fruit Adorns the Tree. When our Light so shines that others see our Good Works, this glorifies God, Crowns Religion, silenceth the Lips of Gain-sayers. Basil saith, Nothing rendred the True Religion more famous in the Primitive Times, and made more Proselytes to it, than the Bounty and Charity of the Christians.

Ninthly and Lastly, The Evil that doth accrue by not preserving the Lives of others, and helping them in their Necessities. God sends oft a secret Moth into their Estate. Prov. 11.24. There is that with-holdeth more than is meet, but it tendeth to Poverty. Prov. 21.13. Whoso stoppeth his Ears at the cry of the poor, he also shall cry himself, but shall not be heard. Jam. 2.13. He shall have Iudgment without Mercy, that showed no Mercy. Dives denied Lazarus a Crumb of Bread, and Dives was denied a Drop of Water. Mat. 25.41. Depart from me ye cursed, for I was an hungred and ye gave me no meat. Christ saith not, Ye took away my Meat: But, Ye gave me no Meat; ye did not feed my Members, therefore depart from me. By all this, be ready to distribute to the Necessities of others. This is included in the Commandment, Thou shalt not kill. Not only, Thou shalt not destroy his Life, but thou shalt preserve it by giving to his Necessities.

(2.) It is imply'd, that we should endeavour to preserve the Souls of others; counsel them about their Souls, set Life and Death before them, help them to Heaven. In the Law, if one met his Neighbours Ox or Ass going astray, he must bring him back, Exod. 33.4. Much more if we see our Neighbours Soul going astray, we should use all means to bring him back to God by Repentance.

[2.] In reference to our selves. The Commandment, Thou shalt not kill, requires that we should preserve our own Life and Soul. 'Tis engraven upon every Creature, that we should preserve our own Natural Life. We must be so far from Self-murder, that we must do all we can to preserve our Natural Life. We must use all means of Diet, Exercise, and lawful Recreation, which is like Oyl to preserve the Lamp of Life from going out. Some have been under Temptation; Satan hath suggested, they are such Sinners as do not deserve a bit of Bread, and so they have been ready to starve themselves. This is contrary to this Sixth Commandment, Thou shalt do no Murder; it is imply'd, we are to use all means for the preserving our own Life, 1 Tim. 5.23. Drink no longer Water, but use a little Wine for thy Stomach's sake. Timothy was not by drinking too much Water to over-cool his Stomach, and weaken Nature; but he must use means for Self-preservation, Drink a little Wine, &c.

Secondly, This Commandment requires, that we should endeavour (as to preserve our own Life, so especially) to preserve our own Souls. Omnia si perdas animam servare memento. It is engraven upon every Creature, as with the Point of a Diamond, that it should look to its own Preservation. If the Life of the Body must be preserved, then much more the Life of the Soul. If he who doth not provide for his own House is worse than an Infidel, 1 Tim. 5.8. then much more he who doth not provide for his own Soul. This is a main thing implied in the Commandment, a special Care for the preserving our Souls. The Soul is the Iewel, [gap], Macar. The Soul is a Diamond set in a Ring of Clay. Christ puts the Soul in ballance with the World, and it outweighs, Matth. 16.26. The Soul is a Glass, in which some Rays of Divine Glory shine: It hath in it some Faint Idea and Resemblance of a Deity: It is a Celestial Spark lighted by the Breath of God. The Body was made out of the Dust, but the Soul is of a more noble Extract and Original. Gen. 2.7. God breathed into Man a living Soul.

1. The Soul is Excellent in its Nature. It is a Spiritual Being, 'tis a kind of Angelical thing: The Mind sparkles with Knowledge, the Will is crown'd with Liberty, and all the Affections are as Stars shining in their Orb. The Soul being Spiritual, (1.) Is of quick Operation. How quick is the Motion of a Spark! How swift is the Wing of a Cherubim! So quick and agil is the Motion of the Soul! What is quicker than a Thought? How many Miles can the Soul travel in an Instant! (2.) The Soul being Spiritual, moves upward, it contemplates God and Glory. Psal. 73.25. Whom have I in Heaven but thee? The Motion of the Soul is upward; only Sin hath put a wrong Byass upon the Soul, and made it move too much down-ward. (3.) The Soul being Spiritual, is [gap], it hath a self-moving Power, it can subsist and move when the Body is dead, as the Mariner can subsist when the Ship is broken. (4.) The Soul being Spiritual, is Immortal. Scaliger. Aeternitatis Gemma, a Bud of Eternity.

2. As the Soul is excellent in its Nature, so in its Capacities: It is capable of Grace, it is fit to be an Associate and Companion of Angels. It is capable of Communion with God, of being Christ's Spouse, 2 Cor. 11.2. That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever. O then, carrying such precious Souls about you, created with the Breath of God, redeemed with the Blood of God, what Endeavours should you use for the Saving of these Souls! Let not the Devil have your Souls. Heliogabalus fed his Lions with Pheasant. The Devil is call'd a Roaring Lion, feed him not with your Souls. Besides, the Excellency of the Soul, which may make you labour to get it saved, consider, how sad it will be not to have the Soul saved. It is such a Loss, as there is none like it: Because in losing the Soul, you lose a great many things with it. A Merchant in losing his Ship, loseth many things with it: He loseth Money, Jewels, Spices. So he that loseth his Soul, loseth Christ, the company of Angels, Heaven: It is an infinite Loss, and it is an irreparable Loss; it can never be made up again. Two Eyes, but one Soul. Chrys. O what Care should be taken about the Immortal Soul. I would request but this of you, that you would but take as much Care for the saving your Souls, as you do for the getting an Estate: Nay, I will say this, Do but take as much Care for the saving your Souls, as the Devil doth for destroying them. O how industrious is Satan to damn Souls! How doth he play the Serpent in his subtile laying of Snares to catch Souls! How doth he shoot Fiery Darts! The Devil is never idle: The Devil is a busie Bishop in his Diocess, he walks up and down seeking whom he may devour, 1 Pet. 5.8. Now is not this a Reasonable Request, to take but as much Care for the saving of your Souls, as the Devil doth for the destroying them?

Quest. How shall we do to get our Souls saved?

Resp. By having them sanctified. Only the pure in Heart shall see God. Get your Souls in-laid and enamel'd with Holiness. 1 Pet. 1.16. It is not enough that we cease to do Evil, (which is all the Evidence some have to show,) this is to lose Heaven by short shooting; but we must be inwardly sanctify'd: Not only the unclean Spirit must go out, but we must be filled with the Holy Ghost, Eph. 5.18. This Holiness must needs be, if you consider God is to dwell with you here, and you are to dwell with him hereafter.

First, God is to dwell with you here. God takes up the Soul for his own Lodgings. Eph. 3.17. That Christ may dwell in your Heart. Therefore the Soul must be Consecrated. A King's Palace must be kept clean, especially his Presence-Chamber.

The Body is the Temple of the Holy Ghost, 1 Cor. 6.19. then the Soul is the Sanctum Sanctorum, how Holy ought that to be?

Secondly, You are to dwell with God. Heaven is an Holy Place. 1 Pet. 1.4. An Inheritance undefiled. And how can you dwell with God till you are sanctified? We do not put Wine into a musty Vessel: God will not put the New Wine of Glory into a sinful Heart. O then, as you love your Souls, and would have them sav'd Eternally, endeavour after Holiness; by this means you will have an Idoneity and Fitness for the Kingdom of Heaven, and your Souls will be saved in the Day of the Lord Jesus.

EXOD. XX.14. Thou shalt not commit Adultery.

God is [gap], a pure holy Spirit, and hath an infinite Antipathy against all Uncleanness. In this Commandment he hath entred his Caution against it. Non maechaberis, Thou shalt not commit Adultery. The Sum of this Commandment, is, The Preservation of Corporal Purity. We must take heed of running on the Rock of Uncleanness, and so making Shipwrack of our Chastity. In this Commandment there is something tacitly implyed, and something tacitly forbidden.

1. Something tacitly Implyed, (viz.) That the Ordinance of Marriage should be observed.

2. Something expresly Forbidden, (viz.) The infecting our selves with Bodily Pollution, Thou shalt not commit Adultery.

Of the Commandments. (14)

(1.) Something Implyed, That the Ordinance of Marriage should be observed. 1 Cor. 7.2. Let every Man have his own Wife, and every Woman have her own Husband. Marriage is honourable, and the Bed undefiled, Heb. 13.4. God did institute Marriage in Paradise; he brought the Woman to the Man, Gen. 2.22. He did as it were give them in Marriage. And Jesus Christ did honour Marriage with his Presence, Iohn 2.2. The first Miracle he wrought was at a Marriage, when he turned the Water into Wine. Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church, Eph. 5.32. Concerning Marriage,

[1.] There are General Duties. 1. The General Duty of the Husband is to Rule. Eph. 5.23. The Husband is the Head of the Wife. The Head is the Seat of Rule and Government: but he must rule with Discretion. He is Head, therefore must not rule without Reason. 2. The General Duty on the Wife's part, is, Submission. Eph. 5.22. Wives submit your selves unto your own Husbands as unto the Lord. It is observable the Holy Ghost passeth by Sarah's Failings; he doth not mention her Unbelief; but he takes notice of that which was good in her, her Reverence and Obedience to her Husband. 1 Pet. 3.6. Sarah obey'd Abraham, calling him Lord.

[2.] Special Duties belonging to Marriage, are Love and Fidelity. 1. Love. Eph. 5.25. Love is the Marriage of the Affections. There is as it were but one Heart in two Bodies: Love lines the Yoak, and makes it easie: Love perfumes the Marriage-Relation, without which it is not Conjugium, but Conjurgium; it is like two Poysons in one Stomach, one is ever sick of the other. 2. Fidelity. In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance. Among the Romans, on the Day of Marriage the Woman presented to her Husband Fire and Water: Fire refines Metal, Water cleanseth: Hereby signifying, that she would live with her Husband in Chastity and Sincerity. This is the First thing in the Commandment implied, that the Ordinance of Marriage should be purely observed.

(2.) The thing Forbidden in the Commandment, i. e. Infecting our selves with Bodily Pollution and Uncleanness, Thou shalt not commit Adultery. The Fountain of this Sin is Lust. Since the Fall, Holy Love is degenerated into Lust. Lust is the Fever of the Soul. There is a two-fold Adultery. 1. Mental. Matth. 5.28. Whosoever looketh on a Woman to lust after her, hath committed Adultery already with her in his Heart. As a Man may die of an inward Bleeding, so he may be damn'd for the inward boylings of Lust, if they be not mortify'd. 2. Corporal Adultery; when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden, under a Sub poena, Thou shalt not commit Adultery. This Commandment is set as an Hedge to keep out Uncleanness, and they that break this Hedge, a Serpent shall bite them. Iob calls Adultery an heinous Crime, Job 31.11. Every Failing is not a Crime, and

every Crime is not an heinous Crime, but Adultery is Flagitium, an Heinous Crime. The Lord calls it Villany. Jer. 29.23. They have committed Villany in Israel, and have committed Adultery with their Neighbours Wives.

Quest. Wherein appears the Heinousness of this Sin of Adultery?

Resp. 1. In that Adultery is the Brea[gap]h of the Marriage-Oath. When Persons come together in a Matrimonial way, they bind themselves by Covenant each to other, in the Presence of God, to be true and faithful in the Conjugal Relation. Unchastity is a falsifying this Solemn Oath. And herein Adultery is worse than Fornication, because 'tis a Breach of the Conjugal Bond.

2. The Heinousness of Adultery lies in this, that it is such an high Dishonour done to God. God saith, Thou shalt not commit Adultery. The Adulterer sets his Will above God's Law, tramples upon God's Command, affronts him to his Face; as if a Subject should tear his Princes Proclamation. The Adulterer is highly injurious to all the Persons in the Trinity. (1.) To God the Father. Sinner, God hath given thee thy Life, and thou dost waste the Lamp of thy Life, the Flower of thy Age in Lewdness. He hath bestowed on thee many Mercies, Health and Estate, and thou spendest all on Harlots. Did God give thee Wages to serve the Devil? (2.) Injurious to God the Son, two ways. First, As he hath purchased thee with his Blood. 1 Cor. 6.20. Ye are bought with a price. Now, he who is bought, is not his own; it is a Sin for him to go to another without consent from Christ, who hath bought him with a price. Secondly, By vertue of Baptism thou art a Christian, and professest that Christ is thy Head, and thou art a Member of Christ; therefore what an Injury is it to Christ, to take the Members of Christ and make them the Members of an Harlot! 1 Cor. 6.15. (3.) It is injurious to God the Holy Ghost, for the Body is his Temple. 1 Cor. 6.19. Know ye not that your Body is the Temple of the Holy Ghost which is in you? And what a Sin is it to defile his Temple.

3. The Heinousness of Adultery lies in this, That it is committed with mature Deliberation. First, There is the contriving the Sin in the Mind, then Consent in the Will, and then the Sin is put forth into Act. To sin against the Light of Nature, and to sin deliberately, is like the Die to the Wooll, it gives Sin a Tincture, and dies it of a Crimson Colour.

4. That which makes Adultery so Heinous is, that it is a Sin after Remedy. God hath provided a Remedy to prevent this Sin. 1 Cor. 7.2. To avoid Fornication let every Man have his own Wife. Therefore, after this Remedy prescribed, to be guilty of Fornication or Adultery, is inexcusable; it is like a rich Thief, that steals when he hath no need. This doth enhance and accent the Sin, and make it heinous.

Vse I. It condemns the Church of Rome, who allow the Sin of Fornication and Adultery. They suffer not their Priests to marry, but they may have their Curtizans. The worst kind of Uncleanness, Incest with the nearest of Kin, is dispens'd with for Money. It was once said of Rome, —Vrbs est jam tota Lupanar,—"Rome was become a Common Stews. And no wonder, when the Pope could, for a Sum of Money, give them a License and Patent to commit Uncleanness; and if the Patent were not enough, he would give them a Pardon. Many of the Papists judge Fornication Venial. God condemns the very Lusting, Mat. 5.28. If God condemns the Thought, how dare they allow the Fact of Fornication? You see what a Cage of Unclean Birds the Church of Rome is. They call themselves the Holy Catholick Church. But how can they be Holy, who are so steep'd and parboil'd in Fornication, Incest, Sodomy, and all manner of Uncleanness.

Vse II. It is matter of Lamentation to see this Commandment so slighted and violated among us. Adultery is the reigning Sin of the Times. Hos. 7.4. They are all Adulterers, as an Oven heated by the Baker. The time of King Henry the 8th was called the Golden Age, but this may be called the Vnclean Age, wherein Whore-hunting is common. Ezek. 24.13. In your Filthiness is Lewdness. Luther tells of one who said, If he might but satisfie his Lust, and be carried from one Whore-house to another, he would desire no other Heaven. Afterwards he breathed out his Soul betwixt two notorious Strumpets. This is to be the right Seed of Adam, to love the Forbidden-Fruit, to love to drink of Stollen Waters. Ezek. 8.8, 9. Son of Man, dig in the Wall; and when I had digged, behold a Door; and he said, Go in and behold the wicked Abominations that they do here. Could we, as the Prophet, dig in the Walls of many Houses, what vile Abominations should we see there! In some Chambers we might see Fornication, dig further and see

Adultery, dig further and we might see Incest, &c. And may not the Lord go from his Sanctuary? As Ezek. 8.6. Seest thou the great Abominations that the House of Israel committeth, that I should go far off from my Sanctuary. God might remove his Gospel, and then we might write Ichabod on the Nation, The Glory is departed. Let us mourn for what we cannot reform.

Vse III. It exhorts us to keep our selves from this Sin of Adultery. Let every Man have his own Wife, saith Paul, 1 Cor. 7.2. Not his Concubine, not his Curtezan. Now that I may deterr you from Adultery, let me show you the great Evil of it.

First, It is a thievish Sin. Adultery is the highest sort of Theft. The Adulterer steals from his Neighbour that which is more than his Goods and Estate, he steals away his Wife from him, who is Flesh of his Flesh.

Secondly, Adultery debaseth a Person, it makes him resemble the Beasts. Therefore the Adulterer is described like an Horse neighing. Ier. 5.8. Every one neighed after his Neighbours Wife. Nay, this is worse than bruitish; for some Creatures that are void of Reason, yet by the Instinct of Nature observe a kind of Decorum, or Chastity. The Turtle-Dove is a chaste Creature, and keeps to it's Mate. The Stork, where-ever he flies, comes in no Nest but his own. Naturalists write, if a Stork leaving his own Mate joyneth with any other, all the rest of the Storks fall upon him, and pull his Feathers from him. Adultery is worse than Bruitish, it degrades a Person of his Honour.

Thirdly, Adultery doth pollute and befilthy a Person. The Devil is call'd an Vnclean Spirit, Luke 11.24. The Adulterer is the Devils First-born; he is unclean; he is a moving Quagmire; he is all over ulcerated with Sin: His Eyes sparkle with Lust, his Mouth fomes out Filth, his Heart burns like Mount Aetna in unclean Desires: He is so Filthy, that if he die in this Sin, all the Flames of Hell will never purge away his Uncleanness. And as for the Adulteress, who can paint her black enough? The Scripture calls her a deep Ditch, Prov. 23.27. She is a Common-shore. Whereas a Believer, his Body is a Living Temple, and his Soul a little Heaven, bespangled with the Graces as so many little Stars. The Body of an Harlot is a walking Dunghil, and her Soul a lesser Hell.

Fourthly, Adultery is destructive to the Body. Prov. 5.11. And thou mourn at last, when thy Flesh and thy Body is consumed. It brings into a Consumption. Uncleanness turns the Body into an Hospital; it wastes the Radical Moisture, rots the Skull, eats the Beauty of the Face. As the Flame wastes the Candle, so the Fire of Lust consumes the Bones. The Adulterer hastens his own Death. Prov. 7.23. Till a Dart strike through his Liver. The Romans had their Funerals at the Gate of Venus Temple, to signify that Lust brings Death. Venus is Lust.

Fifthly, Adultery is a Purgatory to the Purse, as it wastes the Body so the Estate. Prov. 6.26. By the means of a Whorish Woman a Man is brought to a piece of Bread. Whores are the Devil's Horseleeches, Spunges that will soon suck in all ones Money. The Prodigal had soon spent his Portion when once he fell among Harlots, Luke 15.30. King Edward the Third's Concubine, when he lay a dying, got all she could from him, and pluck'd the Rings off his Fingers, and so left him. He that lives in Luxury dies in Beggery.

Sixthly, Adultery blots and eclipseth the Name. Prov. 6.33. Whoso committeth Adultery with a Woman, a wound and dishonour shall he get, and his Reproach shall not be wiped away. Some while they get Wounds get Honour. The Soldiers Wounds are full of Honour. The Martyrs Wounds for Christ are full of Honour: These get Honour while they get Wounds: But the Adulterer gets Wounds in his Name, but no Honour. His Reproach shall not be wiped away. The Wounds of the Name no Physician can heal. The Adulterer, when he is dead, his Shame lives. When his Body rots under ground, his Name rots above ground. His base-born Children will be the Living Monuments of his Shame.

Seventhly, This Sin doth much eclipse the Light of Reason; it steals away the Understanding, it stupifies the Heart. Hos. 4.11. Whoredom takes away the Heart: It eats out all Heart for good. Solomon besotted himself with Women, and they enticed him to Idolatry.

Eighthly, This Sin of Adultery ushers in Temporal Iudgments. The Mosaical Law made Adultery Death, Lev. 20.10. The Adulterer and the Adulteress shall surely be put to Death: And the usual Death was Stoning, Deut. 22.24. The Saxons commanded the Persons taken in this Sin to be burnt. The Romans caused their Heads to be stricken off. This Sin, like a Scorpion, carries a Sting in the Tail of it. The

Adultery of Paris and Helena a beautiful Strumpet, ended in the Ruin of Troy, and was the Death both of Paris and Helena. Iealousie is the rage of a Man; and the Adulterer is oft killed in the Act of his Sin. Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives.

Laeta venire Venus tristis abire solet. I have read of two Citizens in London, 1583. who defiling themselves with Adultery on the Lord's Day, were immediately struck dead with a Fire from Heaven. If all that were now guilty of this Sin should be punished in this manner, it would rain Fire again, as on Sodom.

Ninthly, Adultery, (without Repentance) damns the Soul. 1 Cor. 6.9. Neither Fornicators, nor Adulterers, nor Effeminate, shall enter into the Kingdom of God. The Fire of Lust brings to the Fire of Hell. Heb. 13.4. Whoremongers and Adulterers God will judge. Tho Men may neglect to judge them, yet God will judge them.—But, will not God judge all other Sinners? Yes. Why then doth the Apostle say, Whoremongers and Adulterers God will judge? The meaning is, (1.) He will judge them assuredly; they shall not escape the Hand of Justice. (2.) He will punish them severely, 2 Pet. 2.10. The Lord knoweth how to reserve the Vnjust to the Day of Iudgment to be punish'd, but chiefly them that walk in the Lust of Vncleanness. The Harlot's Breast keeps from Abraham's Bosom. Momentaneum est quod delectat Aeternum, q. d. Cruciat. Who would for a Cup of Pleasure drink a Sea of Wrath? Prov. 9.18. Her Guests are in the depths of Hell. A wise Traveller when he comes to his Inn, tho many pleasant Dishes are set before him, yet he forbears to taste, because of the Reckoning which will be brought in. We are here all Travellers to Ierusalem above; and tho many Baits of Temptation are set before us, yet we should forbear, and think of the reckoning which will be brought in at Death. With what Stomach could Dionisius eat his Dainties, when he imagined there was a naked Sword hung over his Head as he sat at Meat. While the Adulterer feeds on strange Flesh, the Sword of God's Justice hangs over his Head. Causinus speaks of a Tree that grows in Spain, that is of a sweet Smell, and pleasant to the Taste, but the Juyice of it is poysonous. The Emblem of an Harlot; she is perfum'd with Powders, and fair to look on, but poysonous and damnable to the Soul. Prov. 7.26. She hath cast down many wounded, yea, many strong Men have been slain by her.

Tenthly, The Adulterer doth not only wrong his own Soul, but doth what in him lies to destroy the Soul of another, and so kill two at once. And thus the Adulterer is worse than the Thief. For suppose a Thief Rob a Man, yea, take away his Life, yet that Man's Soul may be happy, he may go to Heaven, as well as if he had died in his Bed. But he who commits Adultery endangers the Soul of another, and deprives her of Salvation so far as in him lies. Now, what a fearful thing is it to be an Instrument to draw another to Hell.

Eleventhly, The Adulterer is abhorr'd of God. Prov. 22.14. The mouth of a strange Woman is a deep Pit: he who is abhorred of the Lord shall fall therein. What can be worse than to be abhorr'd of God? God may be angry with his own Children; but for God to Abhor a Man, it is the highest Degree of Hatred.

Quest. But how doth the Lord show his abhorring of the Adulterer?

Of the Commandments. (15)

Answ. In giving him up to a Reprobate Mind and a Seared Conscience, Rom. 1.26. And now he is in such a condition that he cannot repent. This is to be abhorred of God: Such a Person stands upon the Threshold of Hell, and when Death gives him a Jog he tumbles in. All which may sound a Retreat in our Ears, and call us off from the pursuit of so damnable a Sin as Uncleanness. I will conclude with two Scriptures, Prov. 5.8. Come not nigh the Door of her House. Prov. 7.27. Her House is the way to Hell.

Twelfthly, Adultery is a Sower of Discord: It destroyes Peace and Love, the two best Flowers which grow in a Family. Adultery sets Husband against Wife, and Wife against Husband, and so it causeth the Ioynts of the same Body to smite one against another. And this Division in a Family works Confusion: For an House divided against it self cannot stand, Luke 11.17. Omne divisibile est corruptibile.

Quest. How may we abstain from this Sin of Adultery?

Resp. I shall lay down some Directions, by way of Antidote, to keep you from being infected with this Sin.

(1.) Come not into the Company of a Whorish Woman, avoid her House as a Seaman doth a Rock. Prov. 5.8. Come not near the Door of her House. He who would

not have the Plague, must not come near Houses infected. Every Whore-house hath the Plague in it. Beware of the occasion of Sin: To venture upon the occasion of Sin, and then pray, Lead us not into Temptation, is, as if one should put his Finger in the Candle, and then pray that it may not be burnt.

(2.) Look to your Eyes. Much Sin comes in by the Eye. 2 Pet. 2.14. Having Eyes full of Adultery. The Eye tempts the Fancy, and the Fancy works upon the Heart. A wanton amorous Eye may usher in Sin. Eve first saw the Tree of Knowledge, and then she took, Gen. 3.6. First she looked, and then she loved; [gap]. The Eye oft sets the Heart on Fire: Therefore Iob laid a Law upon his Eyes. Iob 31.1. I made a Covenant with my Eyes, why then should I think upon a Maid? Democritus the Philosopher pluck'd out his Eyes, because he would not be tempted with vain Objects: The Scripture doth not bid us do so, but set a Watch before our Eyes.

(3.) Look to your Lips. Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others. 1 Cor. 15.33. Evil Communications corrupt good Manners. Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue. Psal. 141.3. Set a watch, O Lord, before my mouth.

(4.) Look in a special manner to your Heart. Prov. 4.23. Keep thy Heart with all keeping. Every one hath a Tempter in his own Bosom. Matth. 15.19. Out of the Heart come Evil Thoughts. And thinking of Sin makes way for the Act of Sin. Suppress the first Risings of Sin in your Heart. As the Serpent, when Danger is near, keeps his Head: So keep your Heart, which is the Spring from whence all lustful Motions do proceed.

(5.) Look to your Attire. We read of the Attire of an Harlot, Prov. 7.10. A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair, a Painted Face, naked Breasts, are Allurements to Vanity. Where the Bush is hung out, People will go in and taste of the Liquor. Hierom saith, Such as by their lascivious Attires endeavour to draw others to Lust, tho no Evil follow; yet these Tempters shall be punished, because they offered Poyson to others, tho they would not drink.

(6.) Take heed of Evil Company. Serpunt vitia & in proximum quem

que transiliunt. Sin is a Disease very catching: One Man tempts another to sin, and hardens him in Sin. There are three Cords to draw Men to Adultery: The Inclination of the Heart, the Perswasion of Evil Company, and the Embraces of the Harlot; and this Three-fold Cord is not easily broken. Psal. 106.18. A Fire was kindled in their Company. I may allude to it, the Fire of Lust is kindled in bad Company.

(7.) Beware of going to Plays. A Play-house is oft a Preface to a Whore-house. Ludi praebent semina nequitiae. We are forbid to avoid all appearance of Evil: Are not Plays the appearance of Evil? Such Sights are there as are not fit to be beheld with chaste Eyes. Both Fathers and Councils have shown their Dislike of going to Plays. A Learned Divine observes, That many have on their Death-beds confessed with Tears, that the Pollution of their Bodies hath been occasioned by going to Plays.

(8.) Take heed of mix'd Dancing. Instrumenta luxuriae tripudia. From Dancing People come to Dalliance one with another, and from Dalliance to Uncleanness. There is, saith Calvin, for the most part some unchaste Behaviour in Dancing. Dances draw the Heart to Folly by wanton Gestures, by Unchaste Touches, by Lustful Looks. St. Chrysostom did inveigh against mix'd Dancing in his Time. We read, saith he, of a Marriage-Feast, and of Virgins going before with Lamps, Matth. 25.7. but of Dancing there, we read not. Many have been insnared by Dancing; as the Duke of Normandy, and others. Saltatio ad adulteras non ad pudicas pertinet. Ambros. Chrysostom saith, Where Dancing is, there the Devil is: I speak chiefly of mix'd Dancing. And whereas we read of Dances in Scripture, Exod. 15. those were sober and modest. They were not mix'd Dances, but Pious and Religious, being usually accompanied with singing Praises to God.

(9.) Take heed of Lascivious Books, and those Pictures that provoke to Lust. 1. Books. As the reading of Scripture doth stir up Love to God, so reading of bad Books doth stir up the Mind to Wickedness. I could name one who publish'd a Book to the World full of effeminate, amorous and wanton Expressions; before he died he was much troubled for it, and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books, I may add Lascivious Pictures, which bewitch the Eye, and are the Incendiaries of Lust. They secretly convey Poyson to the Heart. Qui aspicit innocens aspectu fit nocens. Popish Pictures are

not more prone to stir up to Adultery, than unclean Pictures are to stir up to Concupiscence.

(10.) Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van, Chambering and Wantonness bring up the Rear. Vinum fomentum libidinis; any Wine inflames Lust: And Fulness of Bread is made the Cause of Sodom's Uncleanness, Ezek. 16.49. The rankest Weeds grow out of the fattest Soil. Uncleanness proceeds from Excess. Ier. 5.8. When they were fed to the full, every one neighed after his Neighbours Wife. Get the Golden Bridle of Temperance. God allows Recruits of Nature, and what may fit us the better for his Service; but beware of Surfeit. Excess in the Creature clouds the Mind, choaks good Affections, provokes Lust! St. Paul did [gap], keep under his Body, 1 Cor. 9.27. The Flesh pampered is apt to rebell. Corpus impinguatum recalcitrat.

(11.) Take heed of Idleness. When a Man is out of a Calling, now he is fit to receive any Temptation. We do not use to sow Seed in Fallow Ground: But the Devil sows most Seed of Temptation in such as lie sallow. Idleness is the Cause of Sodomy and Uncleanness, Ezek. 16.49. When David was idle on the Top of his Leads, then he espied Bathsheba, and took her to him, 2 Sam. 11.4. Hierom gave his Friend this Counsel, to be always well employed in God's Vineyard, that when the Devil came he might have no leisure to listen to a Temptation.

(12.) To avoid Fornication and Adultery, let every Man have a chaste entire Love to his own Wife. Ezekiel's Wife was the Desire of his Eyes, chap. 24.16. When Solomon had disswaded from strange Women, he prescribes a Remedy against it: Prov. 5.18. Rejoyce with the Wife of thy Youth. It is not the having a Wife, but the loving a Wife, makes a Man live Chastly. He who loves his Wife, whom Solomon calls his Fountain, will not go abroad to drink of muddy poysoned Waters. Pure Conjugal Love is a Gift of God, and comes from Heaven. This, like the Vestal Fire, must be cherished, that it do not go out. He who loves not his Wife, is the likelyest Person to embrace the Bosom of a Stranger.

(13.) Labour to get the Fear of God into your Hearts. Prov. 16.6. By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water, so the Fear of the Lord keeps out Uncleanness. Such as want the Fear of God, want the Bridle that should check them from Sin. How did Ioseph keep from his Mistresses Temptation? The Fear of God pull'd him back. Gen. 39.9. How should I do this great Wickedness and sin against God? St. Bernard calls Holy Fear Ianitor Animae, The Door-keeper of the Soul. As a Noble-man's Porter stands at the Door, and keeps out Vagrants, so the Fear of God stands and keeps out all sinful Temptations from entring.

(14.) Get a Delight in the Word of God. Psal. 119.123. How sweet is thy Word to my taste! St. Chrysostom compares God's Word to a Garden. If we walk in this Garden, and suck Sweetness from the Flowers of the Promises, we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae. Aug. The Reason why Persons seek after unchaste sinful Pleasures, is, because they have no better. Caesar riding through a City, and seeing the Women play with Dogs and Parrots, said, Sure they have no Children. So they that sport with Harlots, it is because they have no better Pleasures. He that hath once tasted Christ in a Promise, is ravish'd with Delight, and how would he scorn a Motion to sin! Iob said, the Word was his appointed Food, Iob 23.12. No Wonder then he made a Covenant with his Eyes.

(15.) If you would abstain from Adultery, use Serious Consideration. Consider,

1. God sees thee in the Act of Sin. He sees all thy Curtain-wickedness. He is Totus Oculus, All Eye. Aug. The Clouds are no Canopy, the Night is no Curtain to hide thee from God's Eye. Thou canst not sin, but thy Judge looks on. Ier. 13.27. I have seen thy Adulteries and thy Neighings. Jer. 29.33. They have committed Adultery with their Neighbours Wives, even I know, and am a Witness, saith the Lord.

2. Few that are intangled in the Sin of Adultery recover out of the Snare. Prov. 2.19. None that go to her return again. That made some of the Ancients conclude that Adultery was an unpardonable Sin. But not so: David repented, and Mary Magdalen was a Weeping Penitent. Her Amorous Eyes that had sparkled with Lust, she seeks to be revenged of them, she washed Christ's Feet with her Tears. So that some have recovered out of the Snare. But None that go to her return, that is, very few. It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery, that recover out of it. Eccles. 7.26. Her Heart is Snares and Nets, and her Hands as Bands. Her Heart is Snares, that is, she is subtile to deceive

those who come to her. And, Her Hands are Bands. That is, Her Embraces are powerful to hold and intangle her Lovers. Plutarch said of the Persian Kings, They were Captives to their Concubines. They were so inflamed, that they had no Power to leave their Company. This Consideration may make all fearful of this Sin; None that go to her return again. Soft Pleasures harden the Heart.

3. Consider what the Scripture saith, and it may ponere obicem, Lay a Bar in the way to this Sin. Mal. 3.5. I will be a swift Witness against the Adulterers. It is good when God is a Witness for us: When he witnesseth for our Sincerity, as he did for Iob: But it is sad to have God a Witness against us. I (saith God) will be a Witness against the Adulterer. And who shall disprove his Witness? And he is both Witness and Iudge. Heb. 13.4. Whoremongers and Adulterers God will judge.

4. Consider the Sad Farewell this Sin of Adultery leaves; it leaves an Hell in the Conscience. Prov. 15.4. The Lips of a strange Woman drop as an Honey-comb, her End is bitter as Wormwood. The Goddess Diana was so artificially drawn, that she seemed to smile upon those that came into her Temple, but frown on those that went out. So the Harlot smiles on her Lovers as they come to her, but at last comes the Frown and Sting, A Dart strikes through their Liver, Prov. 7.23. Her End is bitter. When a Man hath been vertuous, the Labour is gone, but the Comfort remains. But when he hath been vicious and unclean, the Pleasure is gone, but the Sting remains. Delectat in momentum, cruciat in aeternum. Jerom. When the Sences have been feasted with unchaste Pleasures, the Soul is left to pay the Reckoning. Stollen Waters are sweet. But as Poyson, tho' it be sweet in the Mouth, it torments the Bowels. Sin alwas ends in a Tragedy. Memorable is that which Fincelius reports of a Priest in Flanders, who enticed a Maid to Uncleanness. She objected how vile a Sin it was. He told her, By Authority from the Pope he could commit any Sin. So at last he drew her to his wicked purpose. But when they had been together a while, in came the Devil and took away the Harlot from the Priest's side; and notwithstanding all her crying out, carried her away. If all that are guilty of Bodily Uncleanness in this Nation, should have the Devil come and carry them away, I fear more would be carried away than would be left behind.

(16.) Pray against this Sin. Luther gave a Lady this Advice, That when any Lust began to rise in her Heart, she should go to Prayer. Prayer is the best Armour of Proof. Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil, why may it not cast out those Lusts which come from the Devil?

Vse ult. If the Body must be kept pure from Defilement, much more the Soul of a Christian must be kept pure. This is the meaning of the Commandment, Not only that we should not stain our Bodies with Adultery, but that we should keep our Souls pure. To have a chaste Body, but an unclean Soul, is like a fair Face with bad Lungs; or a guilt Chimney-piece, that is all Soot within. 1 Pet. 1.16. Be ye holy, for I am holy. The Soul cannot be lovely to God, till it hath Christ's Image stamp'd upon it, which Image consists in Righteousness and true Holiness, Eph. 4.14. The Soul must especially be kept pure, because it is the chief place of God's Residence, Eph. 3.17: A King's Palace must be kept clean, especially his Presence-Chamber. If the Body of the Temple, the Soul, is the Holy of Holies, this must be consecrated. We must not only keep our Bodies from Carnal Pollution, but our Souls from Envy and Malice.

Quest. How shall we know our Souls are pure?

Resp. 1. If our Souls are pure, then we fly from the appearance of evil, 1 Thess. 5.22. We will not do that which looks like sin. When Ioseph's Mistress did court and tempt him, he left his Garment in her hand, and fled, Gen. 39.12. 'Twas suspicious to be near her. Polycarp would not be seen in Company with Marcion the Heretick, because it would not be of good Report.

2. If our Souls are pure, this Light of Purity will shine forth. Aaron had Holiness to the Lord written upon his Golden Plate. Where there is Sanctity in the Soul, there Holiness to the Lord is engraven upon our Life; we are adorn'd with Patience, Humility, good Works, and shine as Lights in the World, Phil. 2.15. carry Christ's Picture in our Conversations. 1 Iohn 2.6. O let us labour for this Soul-Purity, without it there's no seeing of God. Heb. 12.14. What Communion hath Light with Darkness? And that we may keep our Souls pure, (1.) Have Recourse to the Blood of Christ: This is the Fountain set open for Sin and Vncleanness, Zech. 13.1. A Soul steep'd in the Brinish Tears of Repentance, and bathed in the Blood of Christ, is made pure. (2.) Pray much for Pureness of

Soul. Psal. 51.10. Create in me a clean Heart, O God. Some pray for Children, others for Riches, but pray for Soul-purity. Say, Lord, tho my Body is kept pure, yet, Lord, my Soul is defiled, I pollute all I touch. O purge me with Hyssop: Let Christ's Blood sprinkle me, let the Holy Ghost come upon me and anoynt me. O make me Evangelically pure, that I may be translated to Heaven, and placed among the Cherubims, where I shall be as holy as thou wouldst have me to be, and as happy as I can desire to be.