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  • Its various Kinds,
  • Great Evil,
  • The Temptations to it,
  • And moſt effectual Cure.

By ROBERT CARR, Miniſter of the Church of England.

Flee youthful Luſts,
2 Tim. 2. 22.
By means of a Whoriſh Woman a Man is brought to a piece of Bread,
Prov. 6. 26.

LONDON, Printed by J. Aſtwood for Iohn Dunton, at the Raven in the Poultrey. 1690.


Courteous Reader,

I Was conſidering ſome time ſince of Ter­tullian's Diſcourſe de Pudicitia, or, of Chaſtity, though that piece I ſuppoſe is loſt, and ſpoken of as tainted with the Error of Montanus, againſt ſecond Marriages; yet I doubt not but that there were many things in it highly uſeful and expedient, becauſe of the profound Learning of that Father, and the great need of ſuch Treatiſes in every Age of the Church, but never more than in the pre­ſent Age, highly debauched with all manner of Uncleanneſs, which ſeems to have been the Maſter-ſin that got into the Throne, and reigned of latter years, not only among the blind ſuperſtitious Papiſts, for their ſpiritual Fornication juſtly given up by God to theſe natural Whoredoms, but even among Pro­teſtants themſelves, to the great ſcandal not only of our Religion in general, as it is Chri­ſtian, but even as it hath the name of Refor­med; for how can ſuch vile abominations con­ſiſt with a Reformation? Are not practical Miſdemeanors as bad as Errors of Judgment? or rather, is not the worſt Hereſie that of a wicked Life? and is not a life of Whoredoms and Adulteries, unpardoned, unrepented of, a wicked Life? and are not the lives of many in City and Countrey both peccant in this man­ner? I ſuppoſe the City will ſcarce waſh her hands, and ſay ſhe is innocent, or that ſhe is clean and pure from this ſin; though I ſhould be loth to make any unhandſome reflection up­on her, yet if her ſins of this kind ſo prodigi­ouſly increaſe for ſome years to come, as they have done ſome years paſt, it is to be feared ſhe will be ſuperlative in the ſin, and carry away the Name of the Mother of Harlot(as Rev. 17. 5. ) from ſpiritual Babylon. And ah! how hath this Abomination ſpreait ſelf? from City to Countrey, from Townto Villages, that Innocency is ſcarce any where to be found; and we may as juſtly aever any, exclaim, O Tempora! O Mores! O the Iniquity of our times, and thcorrupt manners of our People! what ſuſpirialachrymas, gemitus, doth it call for? anHumiliation for this ſin? Bleſſed be God thahath raiſed up ſuch a Prince as is every way qualified to do his Work, by a ſingle eye to God's Glory, and an active Zeal for the Re­formation of ſin: Witneſs his Majeſties Let­ter to the Lord Biſhop of London; where, after his Majeſties Order to the Clergy for Preacbing frequently againſt thoſe particular Sins and Vices which are moſt prevailing in this Realm, &c. And whereas there is as yet no ſufficient Proviſion by any Statute-Law for the puniſhing of Fornication and Adul­tery, that all Church-Wardens preſent im­partially all thoſe that are guilty of any ſuch Crimes in their ſeveral Pariſhes; and upon ſuch Preſentments, we require you to pro­ceed without delay, and upon ſufficient Proof to inflict the Eccleſiaſtical Cenſures, &c. So that it is not enough with our moſt Religious Prince to ſee our Church reſcued from Tyran­ny and Popery, unleſs it be alſo purged from theſe foul ſpots and groſs ſcandals: And be­cauſe I could not hear of any particular piece on this ſubject, this was the firſt Motive to me to write, from the need of ſuch Tracts. Ano­ther Motive to write, was a compaſſionate concern for ſome particular perſons who had fallen this way, and an earneſt deſire to help them forward in their Repentance, ſo neceſſary a Duty that they are loſt and undone for ever without it; and ſo acceptable, that the Angels in Heaven (to whom the filthy Luſts of Men are a great offence and annoyance) rejoyce over one ſinner that repenteth: And he who truly repenteth, by his Repentance is reſtored to all the Dignities of the Sons of God, which were loſt by ſin; and Ezek. 18. 22. All his Tranſgreſſions that he hath com­mitted, they ſhall not be mentioned unto him, in his Righteouſneſs that he hath done, he ſhall live: So that no mention being made of his former Iniquities, his Name ſhall be had in remembrance with God (and with men too it ought by conſequence) as if he had not fallen.

And I hope the World will have ſo much Charity for me, as to believe that I make con­ſcience to practiſe my ſelf what I preach to others; and that though I cannot ſhine among the pureſt lights, yet, ſi feneſtratum pectus, if my Breaſt had Windows, that men could ſee thorough it into my heart, they would find there, that I take more delight in doing any good for God and the Church of God, than the Worldling doth in that which brings him in his greateſt gain, or the Ambitious man in his Honours and Preferments, or the voluptu­ous Epicure in his ſenſual Embraces; and that I differ as much as light and darkneſs from that Nobleman whom Luther ſpeaks of, ſo wretchedly enſlaved to this ſin of Whore­dom, that he was not aſhamed to ſay, that if he might live for ever, and be carried from one Stews to another, he would deſire no other Heaven. Though I carry not ſo great a Figure in the World as others, yet I may have an heart as full of a pious Zeal to pro­mote Peace and Holineſs, (which conſiſts in the Purification of Heart and Life) and the end of that man will be peace, though he may have but little peace until then, through the envy, hatred, &c. and though he ſee not that Purity and Reformation in the Church, nor a difference between the clean and the unclean, yet he is ſure to ſee God in thoſe Manſions above, inhabited only by the pure in heart, which ſhut out whatſoever defileth or is un­clean.

Here malicious wicked perſons may load us with Reproach and Infamy, and repreſent us amongſt the vileſt of men, they may throw dirt ſtoutly, (as the Proverb ſuggeſts, (and I have found it true) Calumniare, fortiter & haere­bit) and it will ſtick ſomewhere; and in ſuch a Caſe, though we ought not to be wholly un­concerned at it, yet neither ought we to be over ſolicitous about our own good Names, but to do our Maſter's Work faithfully, and truſt in him that he will clear the Integrity of his Servants, and bring forth their Righteouſneſs as the light; or however, if we be not deli­vered from the ſcourge of the Tongue in this World, at leaſt in the other World God will wipe away all dirt caſt upon us, and all tears at once.

I had this Teſtimony given me, at my de­parture from the Ʋniverſity, in a Letter of Commendations from that great Examplar of Piety and ſound Learning, Dr. L n t, of Tr. Coll. in Cambridge:To my know­ledge he hath carried himſelf ſoberly, mo­deſtly, piouſly, and indeed every way commendably.In my Teſtimonials for Holy Orders a little while after, Ut­pote qui ex ante-actâ vitâ magnam nobis ſpem praebuerit Eccleſiae & Reipublicae uti­lem fore, imo pene & neceſſarium. The two laſt Miniſters of Suſſex, whom I ſerved when a Curate, Mr. J Dn. of Ch. and Mr. Bor. of Tw. gave me this Teſtimo­ny under their hands, May 10. 1689. That Mr. R. C. whom we have been acquainted with theſe three Years, is a Perſon exem­plary and unblamable in his Life and Con­vrſation, Orthodox in his Faith, &c. My Conſcience alſo bearing me witneſs in the Holy Ghoſt, Rom. 9. 1. (which is as Mille Teſtes, a thouſand Witneſſes) that as God's Grace hath ever preſerved me from Whoredom and Adultery: Nor do I know that my Will was ever corrupted to have once deſigned or intended any ſuch thing; and if I were to dye the next hour, I could not accuſe my ſelf of any thing worſe, which I ſpeak without any Equivocation; ſo have I ſerved God in my Miniſtry, with a pure Heart, a good Con­ſcience, and a Faith unfeigned, 1 Tim. 1. 5. Do but judge according to Charity, which thinketh no evil, and is not forward to ſuſpect the worſt: Speak with Charity, which caſt­eth a Mantle over others Infirmities; even as Chriſt terms the Church his Spouſe, the fair­eſt among Women, Cant. ch. 1. v. 8. although ſhe hath many imperfections in her, as Mr. Ager's Paraphraſe on it; This, ſays he, is contrary to the practice of the World, who if they ſee a Man that profeſſeth Religion to be filled with many excellent Virtues that be wor­thy of praiſe, yet if they can (with thejr cu­rious eyes) but ſee any imperfection in him, they quickly ſet him upon the Stage, &c. They are willing to behold his ſtains and blemiſhes, and to cover him with infamy and reproach, but they bury all things that are comely in him in the grave of Oblivion. I begg of the Read­er ſo much candour and ingenuity as to re­ceive this Diſcourſe (chiefly rational and argumentative) with the ſame honeſt mind with which it was intended; that God would bleſs it to the great end of doing good, and make it effectual for turning many ſouls un­to righteouſneſs that now lye wallowing in the mire of all Filth and Uncleanneſs; and that thoſe who have been more lately waſhed clean in Baptiſm, and through their tender years yet are undefiled, may flee youthful Luſts, and eſcape the pollutions which are in the World, and be preſerved pure and blameleſs for that inheritance which is incorruptible, un­defiled, reſerved in Heaven for them, is the hearty Prayer of

Theirs, Thine, and the Churches Servant, R. C.

A Diſcourſe of Uncleanneſs.

COL. III. 5.Mortifie therefore your Members which are upon the earth; Fornication, Un­cleanneſs, inordinate Affection, evil Concupiſcence, and Covetouſneſs, which is Idolatry.

THIS Chapter begins with an Exhortation to heavenly­mindedneſs, that the ge­nerous ſpirit of a Chriſti­an may be elevated be­yond thoſe terrene and ſublunary enjoyments and objects of ſenſe, to the inviſible things of Faith: v. 1. Seek thoſe things which are above; proſecute them with might and main, uſe all diligence by the moſt earneſt and ſe­rious endeavours for the attainment of thoſe2 things, as St. Paul hath it, Phil. 3. 12. fol­lowing after, if that I may apprehend, &c. or lay hold on eternal Life, and preſſing for­ward for the prize of our Calling in Chriſt Jeſus,〈…〉〈 in non-Latin alphabet 〉, our calling from above, or our heavenly calling of God in Chriſt Je­ſus, v. 13. In the 2d. v. poſitively, Set your Af­fections on the things above, the things of the other World, thoſe better things that you look for hereafter, according to the ex­ceeding great and precious Promiſes that God hath made you in his Son. Negative­ly, and not on the things on Earth, the baſe and mean Objects, the poor pittiful things here below, as not worthy of your affecti­ons, of your cares, and your thoughts, ac­cording to the original,〈…〉〈 in non-Latin alphabet 〉, which ſig­nifies primarily the application of our minds, our reaſon and underſtanding, ſurſum ſape­re, (as in the Latine) to be wiſe for the things above, and not the things on earth.

The Reaſons enforcing this Exhortation, are drawn, Firſt, From their ſpiritual Re­ſurrection in conformity with Chriſt; If ye be riſen with Chriſt, v. 1. or have felt the power of his Reſurrection, as Phil. 3. 10. or as Eph. 1. 19, 20. the working of his mighty power which he wrought in Chriſt when he raiſed him from the dead; if this power hath quickned you, raiſed you from3 ſin, if this heavenly life and diſpoſition be in you, then let the ſame appear by your heavenly-mindedneſs.

2d. Argument, From Chriſt's reſidence in Heaven in his ſtate of Exaltation, where Chriſt alſo ſitteth on the right hand of God, v. 1. in the lat. part. Is Chriſt our Head in Heaven, and ſhall we the Members be grove­ling here on earth? ſhould we not rather by our heavenly minds and affections aſcend up thither, whither Chriſt is gone before to pre­pare a place, and ſitteth to keep poſſeſſion for us?

3d. Arg. Becauſe〈…〉〈 in non-Latin alphabet 〉, ye are dead from theſe things below, in the 3d. v. by a death unto ſin, as in our Baptiſm, renoun­cing and diſowning the World, the Fleſh,nd the Devil, to live no longer according to the courſe of this World, the Luſts ofhe Fleſh, or the Works of the Devil, in­onfiſtent with the Chriſtian Profeſſion and Practice.

4th. Arg. From their expectation of a glorious life hereafter, at Chriſt's ſecondoming, v. 4. For when Chriſt, who is ourife, ſhall appear, then ſhall ye alſo appearith him in glory; that therefore we ſhouldave our Converſation in Heaven, from whence we look for that bleſſed Hope, and he glorious appearing of the great God,4 and our Saviour Jeſus Chriſt, Tit. 2. 13.

The Apoſtle having enforced the poſitivpart, or his Exhortation to heavenly-mindedneſs with theſe Arguments, falls upoa farther proſecution of the Negative; Snot your Affections on things on earth; giing the Coloſſians, and us with them, a drection how to carry our ſelves towardthem, even in a Mortification of our Members which are upon earth, Fornication, &that is, of our earthly and ſenſual Affection

Mortificare, or to Mortifie in Engliſh, as much as mortuum facere, to make deacauſe to dye, or put to death; when applied to ſin, it is a figurative Speech takefrom things which have life, and (probablenough) from the Sacrifices under the Law which were kill'd and ſlain by the Prieſt, bfore they were offered upon the Altar; aſwerably to which we muſt kill the old maof ſin, before we can become a Sacrifice aceptable to God by Jeſus Chriſt.

Killing the Old man, or the firſt Adaas 1 Cor. 15. 45. Not in reſpect of tSubſtance, but the Quality, the evil Diſpſitions, the corrupt Nature deſcended aconveighed to us from Adams ſin andfrom God, and the Holineſs of his fireſtate.

Crucifying the fleſh we read of, and Crcified5 to the World; an Alluſion to Chriſts death upon the Croſs, a painfull and tor­menting death, and ſo is Death com­monly attended with pain, the pains of Death at the laſt hour, and the preceding hours, and ſometimes days, which makes Nature look upon Death with a great deal of horrour and reluctancy. And thus cor­rupt Nature looks upon mortifying the fleſhly luſts as a ſore evil; it puts the fleſh to a great deal of pain and miſery; it afflicts the Body in denying it ſatis­faction, croſſing it in its ſinful deſires, its evil luſtings, and therefore it is compa­red in Scripture to the plucking out a right Eye, to the cutting off a right Hand, or a right Foot, and caſting it from one; ſo difficult is it for a man to deny himſelf herein, in the Mortification of his darling Luſt.

This, to mortifie your members, &c. (ſaith one of the Fathers,) is the hardeſt Text in the whole Bible, and the hardeſt Duty in Chriſtianity that we can go about. Mor­tification of ſin is the giving a deadly wound to ſin, to the reigning and commanding power of ſin, which is the Life of ſin; ſubduing the Corruption and wickedneſs of our Natures, the evil Inclinations and diſ­poſitions of man in his ſaln ſinful ſtate, ſo6 that the heart is cleanſed and purged from the love of ſin; ſin diſabled from lording it, and having the dominion over us; every un­ruly Luſt overmaſtered and brought under. This is Mortification, or the giving a dead­ly wound to ſin, even as a man is ſaid to be a dead man when he is mortally wound­ed, or when he is inwardly decayed as to his vital parts, or the breaking ſome prin­cipal Vein in the Body, albeit in ſome ſuch caſes they have ſome remainder of life, and that may continue ſometimes years af­ter; or as when the main Body of an Ar­my is routed and beaten out of field, or dead upon the place, though there may be ſome ſtriving and ſtrugling, or faint re­ſiſtance from the remainder, yet it doth not hinder them from the Victory: Even ſo it is here, when the main Body of ſin is ſubdued and beaten out of the Heart of a Chriſtian, though there be ſome Reliquiae or remainders of corruption, yet ſin is mortified; for this mortifying work inot perfect here, it doth not root out ſin and diſpoſſeſs it wholly, that we ſhould have no ſin at all left in us, or ſin no more and be pure from ſin after Mortification For the moſt righteous man upon theacof the Earth hath the ſeed of ſin, the rooof evil in him, Fleſh as well as Spirit, a7Heart deceitfull and deſperately wicked, con­ſidered naturally in and of it ſelf, as well as a new heart and a new ſpirit formed in Chriſt Jeſus: And therefore the unrege­nerate part hath need to be ſtill mortified, leſt otherwiſe it break out into thoſe evils and abominations which we read of, in Lot's Drunkenneſs and Inceſt; Jacob's deceitful dealing with Laban, Davia's Murther and Adultery, Solomon's Idolatry and Carna­lity, Jonah's great Impatience and Mur­muring againſt God, and ſelf-juſtifying in his ſo doing; Peter's denyal of his Maſter with Curſing and Swearing too, St. Mark 14. 71. Which are ſad evidences of the frailty of our Nature, and the abiding of ſin alter ſanctification, as Rom. 7. largely proves our indwelling ſin to be ſoliciting, and tempting, and ſtirring to evil; and we have need of continued Influences of the Spirit to carry on this work of Mortification continually; it is not to be only for a time, by fits and ſtarts, but when we have maſter­d ſin, and conquered its temptation at pre­ſent, it will renew its ſtrength, and return upon you again; like that Monſter, Hydra'sead, it will repullulate, and find you work or repeating your aſſaults, and reiteratingour mortifying blows; like a conquered Nation, which will be labouring ſtill to re­cover8 its former power and ſoveraignty, and muſt be continually kept under with ſtand­ing Garriſons; ſo ſin will be reſtleſs, and ſtriving ſtill for the maſtery, taking all oc­caſions to ſoil us if we do not hold up a con­ſtant work, killing ſin when it is reviving, nipping it when in the bud, leaſt it ſprouand grow up again, and bring forth its cor­rupt fruit: But more of this in the Uſe for Trial of our Mortification.

Having ſhown what Mortification is, we come next to ſhew what is meant by Mem­bers, Piſcator ſays of the Apoſtle, Cupidi tates vocat membra; and Mr. Leigh in hiAnnotations much the ſame, Luſts, ſome owhich he nameth afterwards. Dr. Hammond underſtands it of our inordinate Affections. Dr. Preſton ſays by Members imeant Sin, or any foul Affection, or deſirof the Heart, when our Affections fix oſettle upon an unlawful Object, as anotheMan's Poſſeſſions, another Man's Wife, oany acts of Uncleanneſs, as thoſe out of married eſtate are all unclean; any Heatheniſh or Popiſh Antichriſtian Honour and Preferments.

Or when the Heart is ſet upon lawfthings in an undue meaſure, an immoderatdiſtruſtful care of his worldly concernwhich otherwiſe were lawful, and muſt b9cared for with Faith and Sobriety: A Man may take ſome kind of Pleaſure, and uſe ſome ſports, Hunting, Fiſhing, Hawking, Bowling, for his Recreation, while he hath the command over his Affections, but if he be captivated, and his heart brought under the power of any, as 1 Cor. 6. 12. to love the World, to love his lawful Comforts or his Child exceſſively; if his love to any Creature eclipſe his Love to God, and draw away his Heart from Religion, and dead­en his joys and delights in God and Duty, or be ſo predominant, that a man cannot reſign up that Creature, that Comfort to God, to bear the loſs of it, it becomes ſin, and defiles the Man.

Our Luſts and corrupt Affections are call­ed Members, becauſe, 1. The whole Cor­ruption of Man's Nature is compared to a Mans Body, and called the body of Sin, Rom. 6. 6. and the body of Death; the lat­ter not only becauſe it was ſo grievous to the Apoſtle, (as that lamentable Exclama­tion noteth, O wretched Man that I am, who ſhall deliver me from the body of this death, Rom. 7. 24. ) that it was as death is to a na­tural Man, or worſe than death to him; but a body of death in that ſenſe, as we are dead in treſpaſſes and ſins, being the curſed fruit and effect of ſpiritual death, the re­mainder10 of that death, and called a body becauſe of its quantity, there being a maſs, an heap of Corruption even in the Saints, though it be overpowred by God's Grace, and hindered from breaking forth in their Lives in that meaſure as it doth in the Unre­generate. Now every ſoul Affection is as a Member of this Body, every unmortified Luſt a limb in this old man of ſin.

2. Luſts are called Members, becauſe they do work in our Members, Iam. 4. 1. Whence come wars and fightings among you? come they not hence, even of your luſts which war in your members? and Rom. 7. 23. I ſee a law (ſin likened to a Law, as claiming Obe­dience to be due to it, all Mankind being fallen under the Dominion of ſin) in my mem­bers, this Law, this Imperium, acting and ſtirring in my Members, and warring a­gainſt the Law of my mind, or the Law of God in my mind, and bringing me into Captivity to the Law of ſin which is in my Members. Sin doth as it were reſide and dwell in our Members, according to the im­port of theſe words; ſin which is in my members, as inhabiting there, as well in the Body as in the Soul: And though the Body doth not always ſin actually, yet it is ne〈…〉pure from ſin, but hath an habit of ſin in wicked men, the corruption of the11 Soul having overſpread the whole Man; but the principal ſenſe that I inſiſt on, is that wherein the Members ſerve for the acting of ſin, and ſo they are called weapons of Ʋnrighteouſneſs, (or as the common Tran­ſlation hath it) Inſtruments, fit Tools for to work and do the deed, when once ſin is inwardly conceived in the Soul, and hath made its motion for the conſent of the Will, and gained the point; Voluntas domi­na Membrorum, the Will is the Comman­dreſs of the Members, which are as Servants ready to do their Miſtreſſes pleaſure in the execution of ſin: you know Luſt works in the eye gazing upon Beauty, in the ear hearkning to laſcivious Diſcourſe, in the hand by a wanton Dalliance, and in the Palate delighted in the taſting of dainty Meats and Drinks; ſo that in a ſecondary ſenſe it may be underſtood of theſe to be mortified, keeping the Body under by Faſt­ing and Abſtinence.

3. Our Luſts are called Members, be­cauſe they are as dear unto a carnally-mind­ed man, and as well bloved ahis Mem­bers, and therefore in Scripture our Luſts are called a right-hand and a right-eye, that is, they ſick as cloſe to the Heart and Affections, and it is as hard to deny theſe to part with a beloved Luſt, as to part with••e12 of our deareſt Members. I have read oone who having ſore Eyes, (it might have been better for Temperance if he had had a ſore throat) and being told he muſt leave off his Drunkenneſs, elſe he muſt looſe hieye-ſight, ſaid, Farewell then ſweet Eyes ſo dear was that Luſt to him, that he would keep it with the loſs not of one, but ever of both his Eyes. And I have heard ofgreater Perſon who (having had a fit of thApoplexy, and being much addicted tWomen) was told, if he did not leave of that ill-courſe, it would ſhorten his Life yet his Peccatum in deliciis, his ſweet Morſel, or as the Pſalmiſt calls it, Pſal. 18. 23 his own iniquity would not be denied, anproved eventually true of his untimely end Though Life is ſweet, yet you ſee a Luſis ſweeter, ſo that Life, and Honour, anConſcience, and Heaven, even all muſt gfor a beloved Luſt.

They are not only called Members, buMembers which are upon Earth. Firſt, Becauſe they are exerciſed upon earthly things as Riches and Treaſures, which are aswere fetched out of the Earth, as our Golden Silver Mines, &c. afford us our Money, and other choice Jewels, muſt not breferred to Air, Fire, Water, but Earth as the Element to which they belong, an13into which they will be diſſolved, into a more pure and refined Duſt; or the delicious Fruits of the Earth, which ſerve for Meat and Drink, and are abuſed to Gluttony and Drunkenneſs; even the Bodies of Men and Beaſts are Earth in their Original, and in the Funeral Service we ſay elegantly, Earth to Earth, Duſt to Duſt; ſo that the pleaſure which the Glutton hath from his Meat, and the Unclean Perſon from his Luſts, are but earthly pleaſures.

Secondly, Our Luſts and evil Affections are called Members upon Earth, becauſe they continue with us during our natural abode upon Earth. We here are in a cor­ruptible State, and ſo we gather ſoil and de­filement by converſing with an evil World; and the fleſh will be luſting in us, and en­icing us to ſin until we come to Heaven and that bleſſed State there, more ſpiritual and refined from the Dreggs of Earth, and the impurities of the Fleſh.

Having handled in general the Doctrine of Mortification of Luſts, I now come to particulars.

Fornication comes in the firſt place to be conſidered; ſometimes it is uſed more large­y for actual Uncleanneſs, as 1 Cor. 5. 1. The Inceſtuous Corinthians act in marrying his Fathers Wife called Fornication; and14 this ſenſe ſeemeth to be the more commoſenſe of the Word in Scriptures, as in Ma15. 19. 1 Cor. 10. 8. yet in 1 Cor. 6. 9 Neither fornicators, nor adulterers, nor effminate, nor abuſers of themſelves with man­kind; where the other ſorts of Uncleanneſs natural or unnatural are reckoned up, (abut Beſtiality) which makes for the otheſenſe of the word Fornication, that of Whoredom, which is committed between two ſingle unmarried Perſons, and in that it differfrom Adultery, becauſe it is not againſt anMarriage-Covenant, and ſo hath no Perjurof that kind, and becauſe the Married havthe Remedy againſt Uncleanneſs, and conſequently the better may and ought to be ſa­tisfied therewith, yet the place before mentioned, 1 Cor. 6. 9. aſſures us no Fornicatoſhall enter into the Kingdom of Heaven not excluding Repentance, here as in otheſins there remaining ſome place for Repentance; and becauſe we do not find in thLaw of God the Puniſhment of Whoredom to be abſolutely Death as in caſe oAdultery.

This Fornication muſt be Mortified ithoſe that have done thus wickedly, thathey do ſo no more, and ſin not for thtime to come as heretofore; but work ouof their Hearts the love of the ſin, and cea••15the practice of it, until they have got the victory to relapſe no more into it, and loath themſelves for their former Abomi­nations, bewailing that ever they were ſo foully ſpotted with the Fleſh. But the beſt way is to mortifie or ſubdue the temptati­ons to it, ſo as never to ſin the ſin. None that carry Fleſh and Blood about them, ſhould think it ſtrange to be tempted to it, that of the Apoſtle being true herein, that no temptation hath happened to themut what is common to men, incident toumane nature, to good as well as bad;en the beſt have found themſelves temp­ed, (and probable enough,) very ſtrong­y tempted by their youthful Luſts;hey are a ſore temptation, if not thereateſt in our whole Lives, and there iss much difficulty in conquering theſe un­ly Luſts, as in breaking young head­rong Horſes, and taming of wild Beaſts,r the like; and a great part of peopleseligion muſt be placed in it, and theyuſt be very careful however they fall byſſer guilt and the corruption of theirearts, to keep off from this greater guilt,is deadly or damning ſin, as Fornicati­n is named in our Letany; and I am per­waded God doth not give men up to thisn, until they have provoked him very16 much by long neglect of holy duties, (and then no wonder if evil prevail, and cor­rupt ſo many, when there is little or no good to withſtand it; if they have little or no grace to overcome the temptation where the means of Grace are neglected or uſed very little, and but in a very care­leſs negligent manner;) or by much in­ward filthineſs of long continuance, or great wantonneſs, for nemo repente fuit tur­piſſimus. And if thou beeſt one who haſt long indulged thy ſelf in theſe, thou art prepared for further Guilt, there is but a ſtep between thee and this ſin; and there­fore tremble in a ſenſe of thy Guilt, and danger of more; but yet better theſe than the ſin it ſelf, or the actual uncleanneſs vaſtantia conſcientiam, that lay waſte and make havock of a good Conſcience, ogreat gaſhes and wounds in the Conſcience and ſink men into deſtruction, and commonly, ordinarily hold them faſt in it, a Prov. 2. 18, 19. ſpoken of a naught Woman: For her Houſe inclineth unto death and her paths unto the dead: None that go unto her return again, neither take they hold othe paths of Life; which is true in a proverbial ſenſe, (Proverbs being ſayings ocommon obſervation, and ſo true by common experience, as it is here,) That the17who go on thus far never return to God again, and uſually periſh, though not e­ver without exception. Conſider of this,or prevention of ſin now in time, leaſthou be forced to conſider of it after­wards, to deſpair for ſin. A word ſpo­en in due ſeaſon, and received, howood is it! The next word is Ʋnclean­eſs,〈…〉〈 in non-Latin alphabet 〉, which doth comprehendl ſorts of actual ſins of this kind, thoſegainſt the 7th. Commandment, and theternal Luſts againſt the 10th. Command­ent, Thou ſhalt not covet thy Neighboursife, where in the Septuagint it is〈…〉〈 in non-Latin alphabet 〉, thou ſhalt not have any luſtfuleſire after her. What ever is impured unchaſt, inward or outward, naturalunnatural Luſts, this word being of arge ſignification reacheth them all,ough here it chiefly and more eſpeciallyſpects the outward acts, there beingnjoyned in the ſame verſe, other wordsat ſignifie Luſt within us, as inordinatefection, and evil concupiſcence do. Ioke already ſomewhat to the naturals of Luſt, under the conſideration ofe former word, I ſhall ſpeak now to o­er unnatural acts of Luſt, that of peo­es corrupting themſelves, and ſinning a­inſt their own bodies. Ah how far hath18 this abominotion ſpread it ſelf! how ma­ny have committed folly in this ſort! Ah this ſingle Fornication (as ſome call it,) how ſoon have ſome began to practiſe it! out of a wantonneſs and laſciviouſneſs to taſte of pleaſure before its time! other ſome from their Parents fault and negli­gence, ſtaying their Children for a good Match ſo long, until their patience is tired out. And thus they (who might and like enough would have been ſatisfiewith the true and proper remedy againſLuſt, and with the lawful means) fall tunlawful, when they ſee their Parentprovide no Portion for them, and takno care to diſpoſe of them. Luſt will noever be ſhut up in the heart, it will breaout; this fire will have a vent ſome waor other. If you find your Childrens inclinations ſtrong to Marriage, the tempeand conſtitution of their Bodies requirinit, their corruption ſtirring, and temptations powerful, and their age competentdeny them not Marriage. And if thMatch be not altogether ſo deſireableto this world, and ſo well as you couwiſh, yet all things conſidered it maybeſt, leaſt they ſhould do worſe, and takſuch a liberty in this kind before Marriagas ſhould either make them unfit for Mariage,19 or at leaſt both Soul and Body rue it afterwards, and find the ſad and miſ­chievous effects of it on themſelves and their Children. But becauſe this ſin may be involuntary, not only after one for ſome time hath given himſelf to it, to be given up thereto by God, as Rev. 22. 11. Him that is filthy, let him be filthy ſtill; but poſſibly (though very rarely,) it may be involuntary in the firſt riſe and occaſion of it, coming upon a more innocently mind­ed perſon, in a manner ſecret and undiſ­cernable by him, but then it is ſent as a puniſhment (perhaps) for ſome guilt up­on the Family, a juſt God viſiting the ſins of the Parents, (eſpecially if they have been addicted to this vice) upon their Children; or for ſome other more known and wilful ſin, which they overlook and ſay nothing unto, though it be highly diſ­pleaſing unto God, and provoke him to make them vile in this manner. But from what cauſe ſoever it proceed, Parents muſt be very careful to prevent it, or check it betimes: And becauſe the Devil is moſt buſie with ſuch when they are ſolitary, moſt violent in his aſſaults to excite their Corruptions, and ſet them a-work on this wickedneſs, it is not ſo ſafe to ſuffer them in private, or truſt them to be much alone,20 eſpecially theſe that know how to devil.

There are other ſorts of actual Uncleanneſs, as by Inceſtuous mixtures anMarriages, forbidden, as coming withithe degrees of Conſanguinity and nearneſof Relation by the Fathers or the Mother ſide, as Lots two Daughters. Gen. 19. 32. who ſaid, there was not a Man in the Earth to come in unto them after the manner of all thEarth, and ſo they made their Fathedrink Wine, and lay with him when thWine had overcome him. Judah and Thamar his daughter by Marriage, or Sons Wife. Amnons inceit with Tamar his own Siſter by Father. I could mention that whole Nation among the Heathens ſtood guilty, thPerſians of lying with their own Mothers the Macedonians and Aegyptians Marrying their own Siſters; and this done even aAthens it ſelf, the Queen or Miſtreſs of al Greece for Civility and Learning: their Hiſtories were full of them, their Plays and Tragedies which they frequented every day, and reſpected with great applauſe repreſented them as lawful and commendable. Some that are more curious thaſober in Religion, are very inquiſitivwho was Cains Wife. Suppoſe we that Adam had Daughters, (though thei21Names be not mentioned in Scripture,) as well as Sons, God could diſpenſe with the Marriage of his own Siſter, at that time when there were no other Virgins in the world, even as under the Jewiſh Law, he did diſpenſe with the Brothers going in unto his Brothers wife, to raiſe up ſeed unto his Brother; but that would be no example for others to follow when the world was peopled.

Beſides theſe, we read of other unnatu­ral Luſts, for Luſt is ſo wild a paſſion, that it flies out into all manner of Extra­vagancies; you read in Gen. 19. That two Angels came to Sodom at Even in the likeneſs of men, and Lot entertained them for his Gueſts, but before they lay down, the men of the City compaſſed the Houſe round, both old and young, all the people from every Quarter, and demanded of Lot to bring the men out to them, that they might know them: even as you read in Rom. 1. 26, 27. God gave them up, even the Heathens, unto vile affections, for even the Women did change the natural uſe into that which is againſt nature; and likewiſe alſo the men leaving the natural uſe of the Woman, burned in their Luſt one towards another, men with men work­ing that which is unſeemly: and you find, 1 Kings 15. 12. Aſa took away the Sodo­mites22 out of the Land: in 2 Kings, you read of the Houſes of the Sodomites, (ſo great an abomination) by the Houſe of the Lord where the Women wove hangings for thGrove: Which Houſes good King Joſiah in his general Reformation, brakdown.

Socrates (as Tertullian, Apol. c. 46. p. 36.) thgreat Glory of the Heathen world, (fothe improvement of his natural Reaſoin Religion,) was condemned at Athens, amongſt other things for Sodomy and thcorrupting of Youth. The Hiſtory of thReformation tells us, upon inquiry intthe corruptions of Religious Houſes, Monaſteries, Abbies, &c. many were founguilty of this ſort of wickedneſs: and ware told, in Sicily, where the burning Mountain is, that at ſome times, of latteyears eſpecially, it hath overrun Towns anCities, with a torrent of fiery ſulphureous matter, that their Sin as well as their Puniſhment is that of Sodom, and thacommon among them, as Mr. Vincent othe three Burnings. Grotius de Relig. Chr. 1. 2. tells us, Apud Sinenſes & Gentes aliapro licito eſt. In the 18. of Leviticus, 22 23. you read, Thou ſhalt not lye with Man­kind as with Womankind, neither ſhalt tholye with any Beaſt to defile thy ſelf therewith 23 it is abomination. Which ſhows how de­ſperately wicked the heart is in this kind, that it hath all uncleanneſs in it, as it is ſaid to work all, or all manner of unclean­neſs with greedineſs, Eph. 4. 19. and ſo you find our bleſſed Saviour aſſuring us, Mark 7. 21. that not only evil thoughts, but Fornications, in the plural number, as if it were all kinds of Luſts, or at leaſt ſeveral kinds of actual uncleanneſſes come from within, out of the hearts of men, proceeding thence: And indeed when men are ſo prodigiouſly luſtful, they will loſe all command over their affections, and not ſtick at any Luſts, that they are urged to with violence of temptation; neither at Raviſhments of Virgins, nor Beſtiality it ſelf, which Hiſtory affords ſome inſtances of; and they may be per­haps forſaken in ſuch manner, for ſetting their affections too much upon ſuch Crea­tures, as the cauſe of ſome: other ſome for their vileneſs in their vile Luſts, or a­bominable wickedneſſes, or ſinful curioſi­ty to try and experiment all ſorts of Luſt. I have read as if this ſin among the Moors in Africa was oftner committed, and of one or two Relations (which carry ſome Credibility in them,) of thoſe who in the acting of this ſtrange kind of Luſt,24 or this wild-fire, have been puniſhed with extraordinary Judgments.

R. B. in his Wonderful Prodigies of Gods Judgments, citing it out of the Ad­ventures of Mr. T. S. an Engliſh Merch­ant, taken Priſoner by the Turkiſh Pirates, and carried into the Inland Cuntreys of Africa, we find this wonderful Relation. That near Tezrim, this Gentleman ſaw the perfect Stature of a Man, b-g-g his Aſs, which was ſo lively, that at a little di­ſtance he thought it to be real, but when he came near, he ſaw that they were of perfect Stone: Upon enquiry, he was in­formed that this was never made by man, but that ſome perſon formerly had been turned into that Image with the Aſs, in the very moment of the Act, by the migh­ty power of God, the fleſhly ſubſtance of the man being changed into firm Stone, as an eternal reproach to Mankind. Upon farther ſearch, he found the Stone to re­preſent, not only the perfect ſhape, but alſo the colour of every part of the man and the Beaſt, with the Sinews, Veins, Eyes, Mouths, in ſuch a lively manner, that he was convinced of the truth of it, and was told, that ſome who had laboured to carry from thence that Monument of mans ſhameful Luſt, either their perſons25 or their Cattel were ſtruck dead upon the place in the attempt, it being neceſſary the Moors ſhould have ſuch ſignal teſtimonies of Gods diſpleaſure before their Eyes, be­cauſe of their proneneſs to ſuch filthy actions. He mentions another in p. 179. Printed under the name of Sir Ken. Digby.

Next come inordinate Affection, and evil Concupiſcence to be conſidered, which reſpect the luſts of men as they are inter­nal, though they never break forth into acts of naughtineſs. Some conceive〈…〉〈 in non-Latin alphabet 〉to be a general unlimited word, that reach­eth unto all particular ſinful affections, deſires and inclinations of the heart, all ſuch as are diſorderly, againſt the dictates of right Reaſon, or the Word of God.

The word indeed may comprehend any violent ſtrong paſſion; but ſo it is beſides my diſcourſe: I ſhall take it in the other ſence, for the paſſion of Love or Luſt; for it is ſpoken of here in an ill ſenſe, as that which is to be mortified, as Amnons paſſi­on, the fury of which paſſion preyed upon his vital Spirits, ſo that he waxed lean from day to day. When a mans paſſion is ſo mighty ſtrong towards any Creature, and ungovernable, it argues that our love to God is weak. For when our affection is carried out after him, it will be predo­minant,26 and take off our inordinate ex­ceſſive affection to the Creature, ſo that it ſhall not continue long uncontroulable. Elſe the word may ſignifie ſuch an habit of corrupt affection, as is in thoſe who are given over to laſciviouſneſs; ſuch a luſtful diſpoſition as is affected upon al­moſt every occaſion or temptation; and hence Pathici vocantur molles & effeminati, (ſays Pareus upon the place) quales fure Sardanapalus & Heliogabalus: Such as are weak this way, as King Charles the Se­cond in reſpect of Women: Of which Prince, ſaith an eminent Writer, our grea­teſt kindneſs to him will be to forget him, un­leſs God cauſe us to remember him, and his ſins of this ſort by ſome remarkable Judgment; as the ſins of Manaſſah were remembred afterwards in the days of good King Joſiah. Our way to mortiſie this af­fection, will be to beg the Holy Spirit to cleanſe our hearts, and to expell the evil habit, and to poſſeſs and dwell in our hearts, that ſo corrupt affections may not ſtir; and to ſet our affections upon the right Object, even Almighty God, and then they will be fixed, and like the Houſe that was founded upon a Rock, ſtand firm, and not be moved or ſhaken with tempta­tions, which argues great lightneſs and27 unconſtancy, to be taken with every fair Object, and ſet on fire with every ſpark of temptation.

Next comes〈…〉〈 in non-Latin alphabet 〉, evil Concu­piſcence to be conſidered, taken ſome­times for Original ſin and the corruption of our natures, our inherent Luſts, as Rom. 7. and the 7th. 〈…〉〈 in non-Latin alphabet 〉; I had not known Luſt, unleſs the Law had ſaid, Thou ſhalt not covet; coveting there in the 10th. Commandment, comprehending all thoſe irregular Appetites and evil Deſires which proceed from that Luſt within, which is ſet as the Fountain of Iniqui­ty, eſpecially of uncleanneſs; and ſo in St. James, ch. 1. 14. the word is tranſlated Luſt there, and Concupiſcence, according to the original of the word; being a Latin word, ſignifies more eſpecially Conjunctio­nis appetitus, a deſire to be together, or a deſire after carnal copulation; and in this latter ſence, ſhall I uſe the word for the Luſt of uncleanneſs, the internal corrup­tion of this ſort. The Original Impurity of our hearts, or naughtineſs that is in them naturally, that gives birth and being to evil motions, and is as the Mother-ſin to them, the Luſt which conceiveth them, when tempting objects preſent themſelves,28 or upon the reading or hearing of any laſ­civious ſpeeches, or in the heat of Summer, or upon ſundry other occaſions, and ſome­times they are ſuggeſtions of Satan. Theſe are of two ſorts, either filthy Thoughts and Imaginations concerning uncleanneſs, in the Acts of it, or the Circumſtances; or thoſe things which have any concern there­in, or relation to them, whatever may ſtir up Luſt in us: theſe muſt be mortified, we muſt reject them at the firſt motion, caſt them out as ſoon as Satan caſts them in, turn away from thoſe objects which preſent theſe corrupting fancies to us; take off our thoughts, and fix them upon ſomewhat elſe, fall into diſcourſe when you have company with you, and divert your ſelf ſome way or other to chaſe a­way theſe Imps of the unclean Spirit; or if you are alone, with ſome place of Scripture, or with a Prayer in this time of Temptation, if they be very urgent and powerful, and preſſing upon you, for then Satan, he is in them, working and ſet­ting them home.

Next come actual Deſires or Luſts, not only after Whoredom or Adultery, but all laſcivious touches, or the company of ſuch perſons, or after their wanton Wit, or any of thoſe things which afford enter­tainment29 to the Luſts of men. I diſtin­guiſh theſe latter, evil Deſires (as ariſing from the will,) from evil thoughts be­longing to the mind, a thinking faculty. To mortifie theſe deſires, Firſt, By a con­trary deſire and endeavour to ſerve God with a pure heart here, and with the pure in heart to ſee God and enjoy him for ever hereafter: if this deſire were but ſtrong and vehement, if this deſire were but rooted and ſettled in the heart, and that betimes, or indeed if the heart were but ſeaſoned with grace, it would work out unchaſt deſires, or bring them under in ſubjection of the fleſh to the Spirit.

Next, when the heart is purged, to de­ſire Spiritual things above the pleaſures of ſin; refer it to God, deſire of God to chooſe for thee a ſingle or a Married life, as ſhall be foreſeen in his Wiſdom, to be moſt for his Glory and thine Eternal Salvation: this ſhould be every ones deſire that hath the gift of Continency; if you have not that gift, and cannot attain it, you muſt deſire after Marriage, to quench the burn­ing and flaming of Luſt inwardly, though it never come to action; and thou muſt beg of God that bleſſing, pleading before him, that thou doſt not deſire Marriage for any falſe ends, of Riches, Honours, or30 to Indulge thy Luſt and Brutiſh Senſuality, but as 1 Cor. 7. 2. a Remedy againſt For­nication, to ſubdue thy Luſts, and keep thee from any ſinful effects of them, that thou mayſt ſerve God with a more pure Heart, and that 'tis for the Salvation of thy Soul (which thou feareſt is endanger­ed by thy Luſts) that thou deſireſt it, or for the begetting of Children to be brought up in the fear of the Lord; and ſeriouſly promiſe or reſolve with Gods Aſſiſtance, upon the Religious Education of thy Children, which God ſhall give thee in a married Eſtate; and then thou haſt reaſon to hope God will give thee thy Requeſt; and pray for ſuch an one as may be an help to thee Heavenwards, begging of God in the mean time Repentance for thy paſt Sins, and Grace to preſerve thee for the time to come. As for thoſe that are Mar­ried, their deſires muſt be towards their Husband, as Gen. 3. 16. and the Husbands towards his Wife, and be confined within the Bonds of Matrimony.

But if theſe evil Motions and Suggeſti­ons of the Mind, and of the will, be not reje­cted and mortifyed, they will be entertain­ed with Complacency and Delight, they will be hugg'd and cheriſhed as the darlings and the dearly beloved, the ſweet and de­licious31 danties of the Soul, and ſo corrupt the Heart and Affections: there will be a pleaſing our ſelves too in the Fancy of luſt, a good liking, and a friendlineſs unto it; and as he whoſe delight is in the Law of the Lord, in his Law is ſaid to Meditate Day and Night, Pſal. 1. 2. ſo on the ſame account of our delight in theſe things, they will be our Meditation Day and Night: When Sleep departeth from us in the Night, and our reſt faileth us, this will inſinuate it ſelf into our Minds, and fill up our thoughts, and perhaps our former Sins return upon us with a contemplative uncleanneſs, and we fetch over our old Sins, with all the pleaſure that was enjoyed in them, chew­ing upon the ſweetneſs of thoſe Sins (as Aholibah, Ezek. 23. 19, calling to remem­brance the days of her Youth, and v. 21. the lewdneſs of thy Youth, is ſaid to have mul­tiplyed her Whoredoms by ſo doing,) in­ſtead of a Serious and Penitent reflection on them, with great regret and grief of mind, and loathing our ſelves for all our Abominations. Thus to repeat our Sins, muſt needs be an hainous Provocation, bring a double guilt upon us, and put us farther from Repentance than before, if not bind up the puniſhment of thoſe Sins upon us, and Seal them under Impeni­tency,32 unto the Judgment of the greaDay.

Our love then, which we naturally beaour luſts, muſt be turned into hatred, anSin muſt be bitter for ſweet, with as mucor more bitterneſs than ever we delightein it; ſuch a remorſe for this ſweet Morſeas eſtrangeth our Affections from our owIniquity, argueth indeed that we have gained the point in Mortification. But, becauſe there is a further ſtep in this eviConcupiſcence, as the Original, ſending out its evil Motions, and then the Compla­cency or Delight when it once becomes ha­bitual, and evil thoughts, and unchaſt de­ſires, to ſettle and lodge in the Soul, and make their Abode in it, as they will, if they find ſuch a welcom and Entertainment in the Soul, and if the Affections be carryed out after them; then the will is not like to hold out long againſt the outward Arts of Sin, when it ſhall have let in ſuch a Multitude of Enemies, and ſuch an Army of luſts have got poſſeſſion, laying cloſe Siege to the Will, and almoſt continu­ally Aſſaulting and Importuning it to Sur­render, and give up its conſent; natu­rally to be ſure it will yield, and the Fil­thineſs within abounding, grieves the Holy Spirit, and provokes him to withdraw his33 Supernatural Strength, and leave it deſti­tute; and when Sin and Satan have bea­ten a Chriſtian out of this Poſt, and over­come the Will, which is as the walls to a City, the Strength and Fortification of it, and its Defence, then the day is its own; when the walls are won, the City is taken, ſo when the Conſent of the Will is come over to Sin, but a ſtep from the Will to the Deed, a quick and an eaſie paſſage then for to work out Uncleanneſs, and to fulfill the Luſts of the Fleſh. For though the Spirit Luſteth againſt the Fleſh, and ſo may diſappoint it for once or twice in the ſudden motions of the Will for con­ſent, as by ſtirring in the Conſcience, and awaking it at the Inſtant when it would have Sinn'd, or by denying it opportunity, or by preſenting ſome unexpected Let or Remora in the way of Sin, yet if the Will remain deliberately in its choice, evil In­clination and Diſpoſition to Sin, if it can have a fit opportunity; opportunity will not ever be wanting, nor a Will to Sin, when Temptation and Opportunity ſerve; and when once Mens Luſts break forth, they are Fruitful, and Multiply to the working all Uncleanneſs with greedineſs, ſo that unleſs we mortify our inward Cor­ruption, and keep the Heart right, or bent34 of the Will againſt Sin, we loſe all: Hilabor hoc opus, here is the difficulty in thwork of Mortification.

The next thing to be conſidered is Covetouſneſs, an Evil coveting after Riches, for meaſure more than God gives us, a greater portion than his Providence deals out to us in our Place and Calling; and ithey be deſired or ſought after in an undue manner, any way that is in conſiſtent with our Duty to God or Man, this Cove­touſneſs is tearmed Idolatry, Spiritual Idolatry, as you read, Ezek. 14. 3. Of thoſe that ſet up their Idols in their Hearts, the giving that inward Worſhip to a Creature which is due to God, by loving our Wealth more than God and Godlineſs; fearing the loſs of them, more than the loſs of Gods favour, of Chriſt and of Heaven; taking Riches for their chief good and comfort; Setting up Wealth for their ſtrong Moun­tain and Defence againſt evil, and putting their Confidence therein, or truſting in the multitude of their Riches; ſeeking them more earneſtly, or ſerving not God, but the World, with all your ſtrength. But this is ſomewhat beſides my intended diſ­courſe, and hath been excellently hand­led as to the matter, by Mr. Richard Allen in his World Conquered, or Faiths Victory35 over the World, to which I referr you a­gainſt the World. I come now to the general Duty contained in the words, that all Uncleanneſs is to be mortifyed: God will have the Body of this Sin deſtroyed, and every particular Limb or Member, For­nication, Inordinate Affection, evil Concu­piſcence; Root and Branch, none of it muſt remain unſubdued, be ſtubbed up by the Roots, as well as the Boughs lopped off: 2 Theſ. 4. 7. God hath called us not to Ʋncleanneſs, but to Holineſs; and he will have us to be clean, that ſo we may be holy; that our Bodies be not abuſed to Fornication, becauſe that, 1 Cor. 6. 13. The Body is not for Fornication, not deſigned by him that made it, for ſuch an uſe; and that our Souls do not reſemble the unclean Spi­rits, that they do not enter in and dwell there, but that our Souls and Bodies be preſerved pure and chaſt, (Jud. 28.) our inward and outward Man cleanſed from all Filthineſs, Gal. 5. 24. and that we hate even the Garments ſpotted with the Fleſh, or Crucifie the Fleſh with the Affections and the Luſts thereof.

The firſt Argument for Mortification of our Luſts, is for to anſwer the Purity and Holineſs of the Chriſtian Religion. Our Religion is pure and undefiled, in re­ſpect〈1 page missing〉44cuſe us of them. Minutius Foelix, p. 24. Such infamous filthineſs which we do not care to hear, and may much leſs defend.

As to the Jews, their practice did not reach the purity of the Chriſtian Religi­on: Abraham had his Hagar, and Iſſue by her as well as by Sarah his Wife. Jacob had his two Wives, Leah and Rachel, and their handmaids Bilhah and Zilpah, Gen. 30. David and Solomon had their many Wives and Concubines, and no doubt but they did offend therein, though it was not ſo plainly and undoubtedly evil as it is now in the clear light of the Goſpel.

As to the Turks, thoſe whom they call Imailer, or Religious Brothers of Love, are worſe than Beaſts in their Luſts, ſpa­ring neither Women nor Boys; they take many Wives according to their Wealth and Quality, and the Grand Seigniour his Seraglio full of Virgins for his own uſe: When Malachi, ch. 2. 14. 15. The Lord hath been witneſs between thee and the Wife of thy Youth, againſt whom thou haſt dealt treache­rouſly; yet is ſhe thy Companion and the Wife of thy Covenant; and did he not make one? One Woman for one Man, only Eve for Adam; and wherefore one? that he might ſeek a Godly ſeed; an Holy ſeed or poſterity in Gods way, and according to Gods Or­dinance45 in its firſt Inſtitution in Paradiſe, and not according to the depravation and corruption of it afterwards by Poligamy. I ſhall conclude this head with an excellent Relation out of Euſebius his Eccleſ. Hiſtory, lib. 8. c. 14. p. 312. When Maximinus the Emperour governed in the Eaſtern parts, among other effects of his wild and brutiſh fury and extravagance, he filled all places where he came with Adulteries and Raviſhments, abuſing Women, and deflowring Virgins, which ſucceeded well enough (ſays the Hiſtorian,) with all o­thers except only Chriſtians, who gene­rouſly deſpiſing death, made light of the rage and fury of the Tyrant: The men underwent all ſorts of Puniſhments which Cruelty could invent; the Women bore up with a Courage no leſs manly and un­conquerable, and when any were drawn out to be abuſed, they rather ſubmitted their Lives to Death: which ſhowes that the Lives of thoſe Primitive Chriſtians, was anſwerable to the preceptive part of their Religion, and their practice above all others.

Second Reaſon for Mortification of all Uncleanneſs, Becauſe that while our Luſts remain unmortified, all our Servi­ces will be rejected, Iſa. 1. 13, 14. Their46〈…〉ings were vain, Incenſe an Abominati­••; their Religious days, their New-Moons,••eir Sabbaths, and their appointed Feaſts my Soul hateth, ſaith the Lord; their religious Aſſemblies too I cannot away with, it is In­iquity even your ſolemn meeting; In the 16 verſ. Waſh you, make you clean, inward­ly clean, or as verſ. 10 implies, cleanſe your ſelves from the ſins of Sodom, accor­ding to thoſe words, Ye Rulers of Sodom, Ye people of Gomorrha; and verſe 21, How is the faithful City become an Harlot! may be compared with that before, be li­terally underſtood, and argue their guilt even in this kind. Further, the 2 Tim. . 22. Flee alſo youthful Luſts, but follow Righteouſneſs, Faith, Charity, Peace, with them that call on the Lord out of a pure heart; the words import, as if none did follow after Righteouſneſs, but ſuch as call on the Lord out of a pure heart, others are not mentioned in the number, nor their Services of any account, not accepted as the works of Righteouſneſs. If I regard Iniquity in my heart, the Lord will not hear my prayers, ſaith David: David was an Holy man, God himſelf gave him that Teſtimony, yet while his Luſts remained unmortified, after his Adultery with Bath­ſheba, and like enough ſome time before47 it, his Prayers were not heard; it is plain enough by that inſtance of his Murther of Ʋriah, adding Sin unto Sin. If his Pray­ers had been heard, (as no doubt but he did pray in the Interim between the Adul­tery committed, and the Prophet Na­thans reproof of him by the Parable,) God would never have left him to fall further, not into ſo crying a Sin as the Murther of the Husband. This ſeems too to have been the caſe of Solomon, while his luſts remained unmortified, as during his ma­ny Wives; all his religious performan­ces availed little or nothing, as 1 Kings, 11. where you find him drawn away by his Women to Idolatry; in the 4th. verſe it is ſaid, his Wives turned away his heart after other Gods, building high places for their Idols. Even thus it is with Good men, while their luſts remain unmortified, their Services remain unaccepted. In Malachi, 2. 13. ye read of thoſe that covered the Al­tar of the Lord with tears, with weeping, and with crying out, but the Lord regarded not their offering, nor received it with good will at their hands; yet they ſaid, Wherefore? Anſwered, becauſe they dealt treache­rouſly with the Wife of your youth; verſ. 1explaineth it, the Lord ſaith that he hateth putting away. This I urge in no wiſe as an48argument againſt prayer and other duties, as if people ſhould ceaſe to pray and leave ſerving God, becauſe of the naughtineſs of their hearts; for that were running far­ther and farther from God, and that grace which ſhould reform and better them: But only for this end, that people ſhould pray more, and even turn the chief force of their prayers againſt their Luſts, and labour more to bring their Luſts in ſub­jection, that ſo nothing remain to hinder their prayers from being heard, or to de­file and pollute their Services.

Third Argument for Mortification, Unmortified luſts argue a man to be dead in Grace, ſuch as remain unſubdued, when conſtant and permanent, and not only temporary, as in good men, Titus, 3. 3. For we our ſelves alſo were ſometime fooliſh, diſobedient, ſerving divers Luſts and plea­ſures; ſometime, that is, in their unregene­rate Eſtate, 1 Tim. 5. 6. She that liveth in pleaſure is dead while ſhe liveth, even as thoſe, 2 Tim. 3. 4. Who were lovers of plea­ſures more than lovers ofod. And thoſe, Eph. 2. 1, 2, 3. before they were quickned or received the ſpirit of Life from God, wereead in treſpaſſes and ſins; dead as to thepiritual Life, the life of Gaace, which••the moſt ſad and deplorable kind of49 death: they are ſaid to have had theConverſation in the luſts of their Fleſh, fulfil­ling the deſires of the Fleſh and of the mind, and were by nature, (or their corruption of nature ſince ſin and the fall,) children of wrath even as others; all others are while they walk in the luſts of the fleſh, (Rom. 8. 13. If ye live after the fleſh ye ſhall dye,) ſtand Condemned by the word of God, and ad­judged to eternal death: But if ye through the ſpirit do mortiſie the deeds of the body, ye ſhall live. When any of Pythagoras his Scholars had degenerated in their Morals, from the ſober, modeſt and vertuous pre­cepts of their Maſter, and let themſelves looſe to all kind of Vice, and brutiſh ſen­ſuality, there was ſet a Bier as for dead mens Corps in his Room, to ſignifie that the man was dead, though the Beaſt was alive. Among thoſe that were invited to the Goſpel Feaſt, Luke 14. 20. you find one made his excuſe, he had Married a Wife and could not come; not come and ſerve God in his Ordinances, or at leaſt not hear­tily, his heart was after his Luſts: Not to be ſo taken, as if a Married State were in­conſiſtent with Religion, or that they did ill in Marrying, which is an Ordinance of God, but the laying Religion aſide then as if it were not a time for Religion, and50 indulging their Luſts, and giving them­ſelves up to their Marriage pleaſure, with­out any regard to God, for to ſerve him, which muſt be our main buſineſs in every eſtate of Life.

Fourth Argument for Mortification of our Luſts, Becauſe we vowed to God and Covenanted in our Baptiſm, to re­nounce the ſinful luſts of the Fleſh: The Devil, the World, and the Fleſh, are the enemies of our Salvation, mentioned in our Church Catechiſm, and in holy Scrip­ture, as Eph. 2. 2, 3. St. James, ch. 1. 4. Luſts are ſaid to War in our Members; and in 1 Epiſt. of Peter, c. 2. 11. Abſtain from fleſhly Luſts which War againſt the Soul; and the Soul muſt War againſt them for ever, renouncing all the ſinful luſts of the Fleſh, that is, diſowning, rejecting them, their motions and temptations, with an hatred and abhorrence of them in our hearts, or at leaſt ſuch a diſlike of them as may pre­vail againſt them.

Now if Covenants made in worldly matters, as Bonds and Leaſes, bind their Heirs and Succeſſours, even the Children yet unborn; ſo in Spirituals, when Pa­rents Covenant for their Children in Bap­tiſm, deſiring it for their Children, and procuring others as Sureties to be bound51 with them for the greater aſſurance of the Childrens Religious Education, and per­formance of the Covenant Duties and Conditions, no doubt but it binds them as much in Spirituals, to ſtand to, and per­form the Religious, as well as the Civil Contracts and Covenants. And he is Perjur'd who breaks this ſolemn Vow and Covenant, that lives at peace and at friendſhip with the World or the Fleſh, loving his Luſts, without that hatred and enmity which he is bound to by Baptiſm, to ſtrive and ſtruggle with them for the Maſtery, to Watch and Pray, and uſe all good and holy means for their Mortifi­cation; and ſo long as ye hold out this good fight of Faith, reſiſting this Spiri­tual Enemy, and praying againſt your Luſts, ſo long you keep your ground and quit your ſelves like men, and are Con­querours if you are not Conquered, though you may not have that full Victory, that triumphant ſatisfaction in your Spirit, and that inward peace which ſome others have. But if once they work you off from Prayer, and you cannot pray againſt them, or no otherwiſe than St. Auſtin before his Converſion, Domine da caſtitatem, da Con­tinentiam, ſed non modo, Lord give me Cha­ſtity, give me Continence, but not now. 52If people are loth that God ſhould hear their prayers; but if they pray really, and the heart truly deſire what they pray for, ſo long it looks well, and no longer; or if a man means to make a Truce or Ceſ­ſation of Arms and Hoſtility for any time, during the heat of Summer, or the preſence and Company of this or that beloved Body, he throws away his Wea­pons, he yields, and is overcome; and if he live in a continual Peace and League with them, and do not recover himſelf, and renew his Spiritual Warfare, he is utterly loſt and undone for ever.

Fifth Argument: We muſt Mortify our Luſts, or if you will, luſtful Members, ac­cording to the literal ſence of the words, becauſe our Bodies are Members of Chriſt, and this Argument the Holy Ghoſt urg­eth, 1 Cor. 6. 15. Know ye not that your bo­dies are the Members of Chriſt: Shall I then take the Members of Chriſt, and make them Members of an Harlot? God forbid. I muſt ſnew in what ſence our Bodies are the Members of Chriſt; and then how that argues for Mortification of our Luſts. Chriſt and Chriſtins are one Body, one Spiritually, as 1 Cor. 6. 17. and Eph. 1. 22, 23. Chriſt is ſaid to be head over all things to his Church, which is his Body, &c. 53Chriſt the Head and Fountain of Spiri­tual Life, Senſe, and Motion; and Chri­ſtians Members of that Body, influenced, acted, and enlivened by one and the ſelf­ſame Spirit, which Chriſt received with­out meaſure, or infinitely in perfection, that ſo he might abundantly communicate it to his Members, enabling them to mor­tiſie the evil Concupiſcence in their hearts, and the Luſts of the Fleſh, that Fleſh and Blood, or Bodies of Sin which they carry about them. Now ſince there is ſuch a Spiritual Union between Chriſt and us, and we are taken into ſuch a near Relati­on unto Chriſt, as Members in that Myſti­cal body, whereof he is the Head of In­fluence; ſhould not the Members bear a Conformity to their Head? If he was pure even to perfection, ought not we to reſemble him in that Purity, by a Morti­fication of Uncleanneſs? And as it is in the Marriage Office, Keep your ſelves un­defiled Members of Chriſt's body.

Again, Our Bodies are Members of Chriſt, as they are Members of the ſame Fleſh and Blood, or bodies of the ſame kind with that which Chriſtook upon him in the days of his Fleſh, as it is ex­preſſed, Hebr. 5. 7. Chap. 2. 14. For as much then as the Children are partakers54 of Fleſh and Blood, he alſo took part othe ſame, and ſo exalted our Nature a­bove the nature of Angels, by aſſuming it, and uniting it to his Divine Nature. He was God-man, or God manifeſt in the Fleſh, 1 Tim. 3. 16. And thus he honoured it in the higheſt Nature, and made it ado­rable in that Hypoſtatical Union with the Divine Nature.

Again, He honoured it by the Purity of his immaculate Conception, through the power of the Holy Ghoſt, (and not after the ordinary manner of men, in their fallen and corrupt State, by a ſinful Gene­ration,) and by the pure manner of his Birth, of a Virgin undefiled, and free and pure from men: The force of this Argu­ment conſiſts herein, If Chriſt ſo highly exalted our Nature, above that of Angels, ſhall we abaſe it to the Beaſts that periſh, by living to ſenſe, and the ſinful cravings of the Fleſh? Shall we make that Fleſh vile by our Luſts (and ſo contemtpti­ble,) which the Son of God made Vene­rable by his Incarnation, and which is glorified in Chriſt as in Capite, and which we expect hereafter to be made like unto Chriſt's glorious Body? Can we expect this corruptible (ſubject to corruption, in the worſt ſence of the words,) ſhould35 put on incorruption, unleſs it put off all its corrupt Luſts before it dyes, on this ſide the grave, that ſo it might be ſit for that Inheritance which is incorruptible, undefi­led, &c.

Sixth Argument for Mortification of our Members or Luſts, Becauſe our Bodies are Temples of the Holy Ghoſt, which is in you, which ye have of God. Our Souls and Bodies were Dedicated to God, the Fa­ther, Son, and Holy Ghoſt, in our Baptiſm, and thereby Conſecrated and become Ho­ly, even Temples of the Holy Ghoſt, through his gracious preſence and Inha­bitation.

But by Luſt, theſe Temples are pollu­ted and profaned, and become the Habi­tation of Devils, and the hold of every foul Spirit, and a Cage of every unclean and hateful Bird, as it is propheſied of ſpiri­tual Babylon, Rev. 18. 2. Conceive we of Mens Luſts flying up and down in their Minds and Imaginations, as Birds do in the Air, or ſhut up in their Hearts, as Birds are cooped up in a Cage, ready to fly out upon opportunity, and break looſe, as the Luſts of Mens hearts are almoſt upon every Occaſion and Temptation.

You have heard in time of our Domeſti­cal56 Wars, of turning Churches into Sta­bles, and polluting them; but it is to turtheſe Temples of the Holy Ghoſt into worſe than Stables, if we proſtitute them to our vile luſts. You read in Eph. 4. 29, 30. a Caution, Let no Corrupt Communication proceed out of your Mouth; and it follows in the next verſe, And Grieve not the holy Spirit; noting to us, that the pure and holy Spirit of God is grieved, afflicted, and as it were made ſad by naughtineſs of our diſcourſe, thoughts or actions, and ſo pro­voked to withdraw from us, and to leave us. The moſt naſty Kennels or Gutters, and Sinks, that receive the filth and off ſcouring of things; the very Excrements themſelves, and the worſt dunghils, are not ſuch an Annoyance and Offence unto us, as our vile Luſts and corrupt Affections are to the Holy Spirit of God; theſe are more loathſom, and a greater Abominati­on unto him, than the moſt ſtinking unſa­voury ſmells are unto us.

The laſt Argument ſhall be taken from the tremendous Judgments that the Lord hath Denounced and Inflicted on Sinners in this ſort. Heb. 13. 4. Whoremongers and A­dulterers, God will Judge; and that ſeverely too, puniſhing them commonly in this World, and in the World to come. Gen.57 6. 2, 3. ſhows you that it had an hand in drowning the World: When the Sons of God (that is, the holy Seed of Seths Race) ſaw the Daughters of Men (wicked Men, and the Children like the Parents wicked too, according to the ſence of the words) that they were fair, they took them to Wives; their Luſts within, was ſmitten with the others Beauty, and betrayed them to that graceleſs Match; then it ſoon follows, even in the next verſe, My Spirit ſhall not always ſtrive with Man; and after it: The wicked­neſs of Man was great in the Earth, and it re­pented the Lord that he had made Man: And the Lord ſaid, I will deſtroy Man, whom I have Created, from the Face of the Earth, both Man and Beaſt. And you know, the filthy Converſation and unlawful Deeds in this kind of the Men of Sodom, as they vexed Righteous Lot at the Heart, ſo they brought down the greateſt ſort of Judg­ment that ever was inflicted on any Sin­ners, Fire and Brimſtone from Heaven to conſume Sodom and Gomorrah, with the Ci­ties of the Plain. And Numb. 25. 12. when Iſrael began to commit Whoredom with the Daughters of Moab, and that led them unto the Spiritual Whoredom of Idolatry, the Lord ſent a Plague among them; which in the 9th ver. ſwept away four and twenty58 thouſand; with Zimri and Cozbi ſlain. Deut. 22. 22. both the Adulterer and the Adulte­reſs were to be put to death by the Lords own Commandment; and if the tokens of Virginity were not found for the Dam­ſel after Marriage, Deut. 22. 21. Then ſhe was to be ſtoned with ſtones at the Door of her Fathers Houſe: And ſo Numb. 5. 14. you find the Tryal of Jealouſie; If the Spirit of Jealouſie come upon a Man, and he be Jealous of his Wife that ſhe is Defiled, the Prieſt ſhall take Holy Water, and of the duſt that is in the Floor of the Tabernacle, and put it into the Water, and charge the Woman with an Oath of Curſing, ſaying, The Lord make thee a Curſe, and an Oath among thy People, if thou be Defil'd; and this Water that cauſeth the Curſe, ſhall go into thy Bowels to make thy belly to ſwell, and thy thigh to rot; And the Woman ſhall ſay, Amen, Amen: And in the 27th ver. it ſhould be fulfilled accor­dingly, and the Woman be a Curſe among her people, by that extraordinary Judgment. And in Jer. 5. 7, 8. When they committed A­dultery, and Aſſembled themſelves by Troops in the Harlots Houſes. Shall I not viſit for theſe things, ſaith the Lord, &c. Go ye up upon her Walls, and destroy. Ezek. 16. 49. ſaid of Judah, That the Iniquity of her Siſter Sodom was in her, and in her Daughters; called59 Siſter to Sodom, becauſe ſhe was like her in Lewdneſs; in the 58 ver. Thou haſt born thy Lewdneſs, and thine Abominations, ſaith the Lord, and that was in her Captivity, as the 58 ver. ſhows: So that it doth ap­pear this wickedneſs had a great hand in the ruine of that Kingdom; and of Sa­maria likewiſe, put for Iſrael in this Chap­ter. How ſtrangely hath this Sin encrea­ſed, at the ruine of Empires and Kingdoms! as of the Aſſyrian in Sardanapalus his time, ſo effeminate and degenerated, that he lived altogether among his Women and Concubines, not ſuffering Men to come to the ſight of him. The Ruine of the Fa­mous Troy, was through an Adultereſs Paris taking away, and keeping Helen Wife to King Menelaus. The Roman Empire de­clined, and the Emperours came to ill ends, when they became ſo prodigiouſly Luſtful; Nero's vile abuſe of his Body with per­ſons of the neareſt Conſanguinity. Com­modus that kept 300 Concubines, and as many Boys for deteſtable uſes: Baſſianus his Inceſtuous Marriage of his own Mo­ther in Law Julia; next to him, Macrinus given over to Luſt and Senſuality; after him, Heliogabalus, who appointed in Rome a Senate of Women: The matters there treated of, were Inventions and means60 how to practiſe their Filthineſs and Abo­mination; at his removing from Rome, of­ten followed him ſix hundred Chariots la­den only with Bawds and common Harlots: He ordained Day-buſineſſes to be done by Night, and Night-buſineſſes to be done by Day. Maximinian, of whom before. Max­entius, ſo Villanous in his Behaviour, that he abſtained not from abuſing the Wives of Noble Senatours, taking them violently from their Husbands. Not one of theſe dyed anatural Death: Beſides that the Kingly Government at Rome was ejected, upon Tarquinius Superbus his forcing of that Noble Matron Lucretia. Herod (not Herod mentioned Acts 12. 23. eaten with Worms,) and Herodias, that Inceſtuous Harlot, are ſaid to have died in great Pe­nury and Miſery at Lyons in France.

And alas! How many Evils doth this Sin bring upon the Body! How doth it weaken and enfeeble the ſtrength of Men and Women that are much addicted to it! eſpecially thoſe that are given to ſelf-pol­lutions: Inſomuch, that they bring that Curſe upon themſelves, denounced in the Holy Scriptures, that the wicked ſhould not live out half their days: Which ſad experience ſhows to be true, that many of theſe Sinners (againſt their own Souls or61 Bodies, ſhall I ſay, or indeed againſt both) dye in the midſt of their Age, or young in compariſon with what they might have reached to in the courſe of Nature, had they no ways ſhortned their days, and brought themſelves to an untimely end, by their undue or exceſſive Luſt. And why ſhould not Men be afraid of ſome ill Di­ſtemper, ſo incident and common to thoſe that make a common trade and practice of this Sin, ſuch a foul and loathſome Di­ſtemper, that they are an Offence and An­noyance to others whither ſoever they come, and can ſcarce be endured above ground; ſo infectious it is, that all ſhun ſuch Creatures. And ah! How many have dyed Martyrs to this Sin! Oh, England, that boaſteſt of thoſe that have been Mar­tyrs for thy God, be aſhamed and confoun­ded, that the number doth ſo much exceed of thoſe that have dyed in this ſort of Mar­tyrdom! And O what more lingring deaths have theſe been put to, rotting even alive, and dying by piece-meal, and that with Pain and Torment too, burning with a conſuming Fire, which their Luſts have kindled here, until they come to dwell with that devouring Fire, or fierceneſs of Gods wrath, and everlaſting Burnings hereafter. And ſurely the ſence and conſideration of 62 everlaſting burnings, would have enough in it to quench the flames of Luſt, and make the unclean perſon tremble, and flee from his impure and adulterous embraces, ſo ſhort for pleaſure, but in the pain and puniſhment following them everlaſting.

Beſides what hath been ſaid, this Sin is no leſs miſchievous to the Souls, than to the Bodies of Men, by corrupting the Judgments of lewd perſons with dange­rous (if not damnable) errours, and their Converſations with filthy and abominable practices, ſcandalous to the pure Religion of Chriſtian: Many Inſtances may be given of this; as in the firſt Century, Cerinthus againſt whom, and Ebion, denying the Divi­nity of Chriſt, ſome have thought the Goſpel of St. John to have been more directly intended, for Confutation of their Errours. Cerinthus pretended to Re­velations from Angels (and for ought I know, he might be in the right, if he had Father'd it on the evil Angels, not on the good:) That after the Reſurrection from the dead, Chriſt ſhould have an Earthly Kingdom in this World, and that the Sub­jects of Chriſts Kingdom ſhould eat and drink, and Marry, and keep Holy-days; for he himſelf was a Man given to fleſhly Luſts, and he imagined that the pleaſures63 of Chriſts Kingdom ſhould conſiſt in fulfil­ling the Concupiſcence of the Fleſh. Euſeb. lib. 3. cap. 18.

The Nicolaitans alſo, mentioned Rev: 2. 6. of the Church of Epheſus, that ſhe hated the Deeds of the Nicolaitans, which I alſo hate, ſaith the Lord. Acts 6. and 5 verſ. Nicolas, one of the Deacons choſen by the Apoſtles (as Clemens Alexandrinus writes, Strom. 3.) had a Beautiful Wife, and was accuſed of overmuch jealouſie: To purge himſelf, he brought forth his Wife into the midſt of his Brethren, and ſaid, he was content any Man ſhould Mar­ry her. Of which words, many took oc­caſion to live promiſcuouſly like Beaſts, no Man having his own proper Wife, but making them all common, as our Family of Love did in Queen Elizabeths days. The Gnoſticks alſo in the beginning of the ſe­cond Century, they were juſtly called Bor­bo iae or coenoſi, becauſe they were filthily polluted in the mire of Uncleanneſs: By their unhoneſt and filthy Converſation it came to paſs, that the true Profeſſors of the Goſpel were vilely Slandered by per­ſecuting Pagans, objecting to Chriſtians the Banquets of Thyeſtes, and the Chamber­ing of Oedipus. The Encratitae condemned Marriage in this Century. In the third64 Century we read of the Adamiani, who had their Aſſemblies in ſubterraneal places, cal­led Hypocauſta, becauſe that under the place of their meetings, a furnace of Fire was kindled to warm the ſame, where they uncloathed themſelves, when they entred into it, and ſtood naked, both Men and Women, according to the Similitude of Adam and Eve before their fall. Apoſtolici alſo, who among other things, rejected Marriage, giving out a Sentence againſt themſelves, that they were unclean, be­cauſe they were procreated by Marriage, and conſequently they were for promiſ­cuous Luſt.

Origeniani and Turpes (as they were cal­led) were vile and filthy Beaſts, not ab­horring from Whoredom, but from pro­creation of Children, to the end, that they might ſeem chaſte, not unlike to Onan the Son of Judah, whom the Lord deſtroyed. Theſe are mentioned by Epiphanius, as alſo the Hieracitae, who condemned Mar­riage, and Manichees, as Epiphanius contra Haereſes, and Hiſt. Magdeb. In the 4th Cen­tury, we read of the Priſcillianiſts in Spain, that renewed the Hereſie of the Groſticks, who diſallowed Marriage, and commen­ded Fornication: Some Biſhops of Spain were entangled with this Hereſie, ſuch as 65 Juſtantius, Salvianus, and Helpidius, whom Adygimus Biſhop of Corduba Condemned in a Councel; but when Appeals would not relieve them, with Bribes they ſolicited the Emperours Cubiculars, and were ſent back again to enjoy their own places. In the 5th. Century, we read of the firſt Councel of Toledo in Spain, aſſembled un­der the Reigns of Arcadius and Honorius, where we find Canons concerning the pro­hibition of Marriage to ſome perſons, and the admitting of a Man to the Communi­on who wanteth a Wife, and contenteth himſelf with one Concubine only. In the 6th Century, the Councel of Tours in France, ordained that a Biſhop ſhould count his Wife as his Siſter, and that he ſhould no manner of way company with her; and the firſt Councel of Maetiſcon, that neither Biſhop nor Presbyter ſhould intangle them­ſelves with carnal Luſts: And not to com­pany with their Wives, was honeſt and chaſt behaviour, Satan bringing in For­nication and all Uncleanneſs into the Church by this means, until at length Marriage of Prieſts was called the Hereſie of the Nicolaitans by Gregory the 7th. In Century the 14th. in Alberts time, the Em­perour, in Lombardy, a ſect of Hereticks which under colour of Religion and Cha­rity66 made all things common, and they moved one another to Carnal Conjunction, alledging it to be a deed of Charity.

I come now to conſider of the Temptati­ons or the prevailing Motives or Induce­ments of this Sin, which are either, Firſt the ſtrong and ſtrange delight and pleaſure of the Sin; our natures by Sin and the fall being as it were ſunk into Fleſh, and brutiſh Senſuality; thoſe things that car­ry with them the greateſt Gratifications of the Senſe, are the moſt acceptable to our corrupt depraved natures, as this Sin is upon the very ſame account, being a fleſh­pleaſing ſenſual Sin. What do thoſe that commit this Sin promiſe themſelves but pleaſure? To be ſure, the pleaſure of the Sin is always tiing them, ſo that of all the Temptations to this Sin, this bids the faireſt with the Sinner to gain the point. The Remedy againſt this Temptation:

Firſt, Conſider, that Man as to the Soul (the more extellent part, that animates and acts the Body in its Life and Motion) is a ſpiritual being, and muſt have a ſpiri­tual good and happineſs, called an Inheri­tance incorruptible, undfiled, or pure and uncorrupt, refined from Senſe; when the pleaſures of the fleſh cannot anſwer that noble End for which man is deſigned, nor67 ſuit with ſuch a being as Man is, being mer­ly accommodated to the Animal, and not the Intellectual Angelical Life.

Secondly, Though ſome have ſaid, that the pleaſures of Luſt, might vye with the pleaſures of Paradiſe; have you not heard too of a Paradiſe of Fools? For indeed, this is ſuch a Paradiſe, as only Fools and the worſt of Men would take for their Portion and Happineſs: Good and Chaſt, Vertuous and wiſe Men value it but at a a low rate, being convinced of the poor­neſs and meanneſs of a ſenſible good, the emptineſs and inſufficiency of ſuch good: After long enjoyment, ſuch pleaſures grow flat and dry, perhaps ad nauſeam uſque, and Mens appetite to them ceaſeth, as Amnons to Thamar, or leaveth ſuch a longing and hankering after them, that they are ſtill uneaſie and in pain in the long intervals.

Thirdly, Look and aim at higer plea­ſures, the pleaſures that are to be found in the ways of God; for all his Ways are ways of pleaſantneſs, and his paths are peace. You read of thoſe that call the Sabbath a delight, and, delighting thy ſelf in the Lord, taking delight in approaching unto God, and thoſe fearing the Lord, and delighting greatly in his Command­ments.


Next the pleaſures that follow and flow from a conſcientious diſcharge of our Du­ty to God and Man, ſuch as the loving kindneſſes of the Lord, in whoſe favour is Life, or vita verè vitalis, the peace of Con­ſcience, the comforts of the Spirit, and the Hope of Glory, and thoſe better plea­ſures which are at Gods right Hand for evermore, pleaſures in perfection, ever fa­tisfactory, never cloyed therewith.

Fourthly, Conſider though this pleaſure be ſweet in the Mouth, and the taſt, yet it is bitter in the end, and the preſent plea­ſure bought with future pain, this Mo­ment with Eternity. Ah! Nocet empta do­lore voluptas; ſuch pleaſure coſts too dear, if there be no pain and remorſe in the con­ſcience, when the Sinner reflects on his way and his doings: If the Body eſcape too that Painful and Tormenting Diſeaſe, yet Soul and Body muſt both rue it in the o­ther World, and that not according to the time they enjoyed theſe pleaſures, which would then be ſhort indeed, if their Miſe­ry could end ſo ſoon as their ſhort-lived pleaſure, but momentum quod delectat, &c. the act of Sin is tranſient, the guilt, and conſequently the puniſhment diuturnum, and beyond that, aeternum, not only long, but Eternity long.


Thirdly, Conſider how unlike this is to the Purity of the Primitive Christians; in­ſtead of finding pleaſure, and being drawn to Sin under that Notion, they looked up­on it as one of the ſevereſt puniſhments to be proſtituted and expoſed to the Luſts of Men, by Rudeneſs and Violence. This Tertullian urgeth in the cloſe of his Apo­logy, c. ult. p. 40. While you chooſe to Condemn a Woman that is a Chriſtian to the Stews, then to the Lyons, ad Lenonem quam ad Leonem, you plainly confeſs that the Violation of Chaſtity, is accounted by us an heavier penalty, than any puniſhment or kind of death which you can inflict up­on us. St. Hierom relates an eminent in­ſtance hereof, Vita Paul. Eremit. Tom. 1. p. 237. In the Decian Perſecution, a young Man, a Chriſtian, in the Flower and Beauty of his Age, was carried into a Garden that had••things conſpiring to make it a place for Pleaſure and Delight, being laid upon a Bed of Down, and faſtned to it with ſilken Cords, the Company withdrawing, a Beautiful Strum­pet was ſent in to him, who careſſing him, and treating him with all the Arts of wanton­neſs, not conſiſting with modesty to name, the young Man finding the Temptation beginning to prevail, preſently bit off his Tongue, and ſpit it in her face as ſhe attempted to kiſs him. 70Origen at Athens, when put to this unhap­py choice, either to Sacrifice to Idols, or ſuffer his chaſt Body to be defiled with a filthy Aethiopian, choſe rather to commit Idolatry, than Fortification, though that too was rather his enemies Act than his own, they thruſting the Frankincenſe into his Hand, and haling him up to the Altar. For which Fact, or the ſcandal of the re­port, he was Excommunicated and Diſ­owned by the Chriſtians: However, this ſhowed his Abhorrence of Uncleanneſs, &c.

Oh! Then flee from, and fear the kil­ling ſmiles, and flattering Luſt, dally not, parly not with them, leaſt the deceitful and tempting pleaſure of this Sin beguile and corrupt thee. Give not place to the Devil, while he is feeding thine imagina­tion with the pleaſures of the Fleſh, and perſwading thee to taſt of his ſweet Diſh: Reſiſt the Devil, and then he will flee from you. Principiis obſta, is a good Rule in this caſe, ſtop Sin in its firſt onſet, then it is weak­eſt, but gets ground and gathers ſtrength as you give way to it, and entertain it in its motions. The pleaſure of this Sin to a conſidering Man, muſt needs be inconſi­derable, ſuch as commonly all things conſi­dered even in this Life, brings more grief and diſquietment than Satisfaction: Such71 pleaſure as we ſhall be more Spiritual and bet­ter without it, than with it; and ſuch plea­ſure, as to be ſure will be bitterneſs in the latter end. Alas! wee look upon Sin only in its ſpecious poſture coming towards us, Fair and Beautiful to behold, in a goodly dreſs, recommending it ſelf to us with Profit, Pleaſure, Honour, or the like Allurements; but could we ſee the hinder parts of Sin, it would appear like the Father of it, the Devil, when he is taking his leave and Va­niſhing, ugly and Deformed: When Sin is going from us after the Commiſſion of it, it is black and Melancholly, hanging down its head with Sorrow, or hiding its Face for Shame or Fear, or like thoſe that gnawed their Tongues for pain, or with gnaſhing of Teeth for very madneſs and Vexation of Spirit, with Scorpion ſtings at the tail of it, to Torment the Sinner, and the Fire burning towards him, to come at him, and catch him within its flames: This ſight indeed, would cool the Sinners Cou­rage, and make Men flee from Sin as from a Serpent. Again, ſome there are, to whom this Sin holds forth its two fair Breaſts, of Profit as well as Pleaſure, to allure them within its Embraces: Theſe are chiefly of the other Sex. Thoſe who keep publick Houſes, and ſo the keeping of a naughty72 Woman, brings cuſtom to the Houſe, and they ſay encreaſeth their Trade; and thoſe who are kept as Miſſes to great per­ſons, and I ſuppoſe look upon themſelves to have attained great Preferment, beſides thoſe that proſtitute themſelves to the Luſts of any comers in a common promiſ­cuous manner, perhaps making a Trade of this Sin, and getting their Maintenance this way. Other ſome perhaps by promiſ­cuous Luſts to hinder Conception, and ſo for prevention of more Children, and to ſave the charge and coſt that is required in the feeding and cloathing and portioning of them.

To which I anſwer, Firſt, how vile a thing is it to let out themſelves to hire, to fell as it were their Souls for the poſſeſſion of the Devil that unclean Spirit, and their Bodies to the filthy Luſts of Men. O ſhame upon thoſe that renounced the World (Worldly gain ſo far as Sinful) the Fleſh and the Devil, thus ſhamefully to A­poſtatize! How near doth their Sin ap­proach to that wicked Ahab, who ſold him­ſelf to work wickedneſs, and hath it ſet as a Brand or Mark of Infamy upon him, and whoſe Sin was ſo notoriouſly great, that it could not be cleanſed without the Deſtru­ction of his Family.


Secondly, Others there are that find this a very Chargeable Sin, putting them to the charge firſt of a Treat or Entettain­ment, then for the Act of Naughtineſs, and a third charge many times for the Cure af­ter it. The keeping of lewd Women, and providing portions for their baſe Brood, Adulterous iſſue, hath waſted great Eſtates, and been the ruine of many Families, or at leaſt what vaſt expences hath it put many to, ſo that what the one party gets, the other loſeth, and more beſides. Even ſome among the other Sex have been lo­ſers in this World, ſometimes by Marry­ing ſuch as were too well known by them before, in the days of their firſt Husband, and who hath ſpent all, and brought them to Poverty; or if of meaner Rank, by getting ſuch a noiſome Diſtemper, as hath made them abhorred by all, that none would imploy them for a livelyhood, none Receive or Entertain them; or which made them unfit for work, or ſo weakned and impaired their ſtrength, that they could do but little when their old Age came up­on them, or their Trade failed.

Thirdly, All ſuch Gain as is gotten in this manner, is accurſed, it will defile the reſt of your Subſtance, even contrary to what is ſaid of Alms; Give Alms of ſuch74 things as ye have, and behold all things are clean unto you; that is, cleanſed from Sin, Sanctifyed, Bleſſed, ſo as not only to have them with Gods leave, but with his Love. But ſuch filthy lucre (in the literal down­right Senſe of the words) will make all polluted and unclean, all under the curſe, if ſuch gain at the laſt will not be ſeparated from the reſt, even the clean from the un­clean. When did you ever know any en­rich a Family by this means, with an abi­ding Wealth? Is it not likely that ſome at leaſt of the Poſterity, ſhould ſpend and conſume it upon their Luſts, in the ſame way that the other got it?

Fourthly, If you get never ſo much Gain this way, yet when you come to caſt up your accounts at the General Reckoning and great Day of Accounts, you will come off a loſer, an eternal loſer, when all your gain will ſignifie nothing, none of it abide with you for your comfort. But what would it profit you, if you gained never ſo much in this World? For what ſhall one give in exchange for the Soul? That is, the Soul is of ſo much worth, that no­thing in the World can equalize it, no­thing can vye with, or countervail the loſs of an immortal Soul, which is an infinite loſs, being loſt to all Eternity, and ſo ir­recoverably.


Fifthly; As to thoſe Married perſons, who proſtitute their Bodies to the Luſts of Men, leaſt they ſhould conceive and bear Children, and bring a charge upon them­ſelves, by living honeſtly with their own Husbands:

I Anſwer, Firſt, That doth not always take effect. All that do or would keep com­pany in this manner, cannot have their end in this. For all are not ſo bad and abomi­nably wicked, as to ruſh headlong into ſuch a damning guilt as Adultery is: Nay, I hope, very few in our Country Pariſhes remote from the City, but what would ſtartle and boggle at ſuch a wickedneſs, and what through their neceſſary Employments in their Worldly buſineſs, and the fear of being diſcovered, or ſtrongly ſuſpected, if they ſhould Treſpaſs, ande often in ſuch perſons Company; and what through their Ignorance of theſe Women, that are ſo evil and Adulterous, few even of theſe that would make no Conſcience of the Sin, do actually concur for the prevention of Children in theſe promiſcuous Luſts.

Again, Parents ought to truſt God to pro­vide for their Children, that God (as the Proveb is) who ſeds Mouths, will ſend Meat. He that feedeth the young Ravens that cry unto him, will not ſuffer little76 Children to periſh for want of Food. Pſal. 147. 9. When was it known? Scarce ever, that any Infant or Child ſhould be ſtarved. You know the Law will allow them neceſſaries.

Again, Thirdly, Thoſe that have many Children, above all perſons are the fitteſt Objects of Charity: For it is ſome ſign that they live honeſtly and chaſtly; and the charge which they are to their Relati­ons, or to a Pariſh, is ſuch as God and Na­ture offer to them, and ſuch as cannot be avoided well, nor juſtly blamed. There have been priviledges allowed by ſome Nations, (by the Roman eſpecially) to thoſe that had four Children. And in all doles or charitable gifts, we ſhould have a conſide­ration of ſuch perſons eſpecially, as ha­ving more lets and hinderances from their work, than others, and by the number of the Children, their ſtrength ſomewhat im­paired; upon which accounts, one of our moſt uſeful ways of beſtowing our Chari­ty, is upon ſuch as theſe that abound with Children.

Fourthly, Children and the Fruit of the Womb, are a Gift and Heritage that com­eth of the Lord: A Bleſſing of the Lord, who as Gen. 9. Bleſſed Noah and his Sons, and ſaid, Be Fruitful and Multiply, and re­pleniſh77 the Earth. Such a Bleſſing it is to have Children, that many would give hun­dreds, thouſands of pounds for Iſſue; and how earneſtly did Hannah beg it of God? Abraham and Sarah prize their Iſaac: And Rachel longs for Children: Who would not rather have many Children, than none at all? Such Marriages where they have no Children, are looked upon as Comfort­eſs and Unbleſt. Children are the dear­eſt pledges of the Parents Love, and the joy and ſtaff of their old Age.

Another prevailing Motive and Temp­tation to theſe Sins, is Honour; as when they ſhall be Solicited to this Sin by per­ſons of Quality, or thoſe that are abovehem, they more eaſily yield, who would have though ſcorn to have been naught with thoſe of Inferior Rank. To be a Miſs or Whore to a great perſon, hath been look­ed upon as a piece of great Preferment, andor a Servant to be admitted to this Sinfulamiliarity with his Miſtreſs, a choice Fa­our, if not a Credit to him; ſo if a fineuffling Spark come, he ſhall more eaſilyelude a poor Country Maid, under theretence of Marriage, aſpiring to be areat perſon.

In Anſwer to this, Firſt, Whoredom is Whoredom, and Adultery is Adultery;78 whether the perſon be high or low with whom thou ſinneſt, the ſin is the ſame, and ſtands ſentenced to the ſame Condem­nation by the Word of God. Therefore flatter not thy ſelf, that it will be any ex­cuſe to thy ſin, or plea for thee, that thou ſhouldeſt eſcape the Righteous Judgment of God. You will not ſay then it was the King, or ſome great Perſon, and I could not tell how to deny him, or it would have been taken ill, and I ſhould have fell under his diſpleaſure, &c.

Secondly, God is the Original of all Honour, the pattern to take after, and ſo much nearer as we come unto God, by reſemblance and conformity to him, ſo much the more of real worth and excel­lency is in us, and honour deſervedly due to us; but ſinners in Scripture-ſence, the lewd perſons in particular, (as Rom. 1. 26. vile affections,) are vile and diſhonourable: Pſal. 15. 4. In whoſe eyes, (that is, in the ſight or eſteem of the Righteous,) a vile or wicked perſon is contemned, but he honoureth them that fear the Lord. All good Chri­ſtians, chaſt and vertuous Heathens, ho­nour thoſe that reſiſt, and withſtand theſe temptations and preſerve their Chaſtity, but look upon others as contemptible.


Thirdly, This ſin doth really abaſe manelow the dignity of his Nature, and le­vel him with the Beaſts: For the pleaſures of the Fleſh are but the ſame that the Beaſts have, and thoſe who make theſeheir choiceſt delights, and place theirood in the enjoyment thereof, have loſthemſelves as men; and indeed this ſinakes away from men the uſe of their Rea­on; for no ſooner ſhall a temptation ofhis ſort be preſented, but Luſt captivatesnd carries the ſinner away, as Prov. 7. 22. He goeth after her ſtraightway, as an Ox go­h to the Slaughter, or as a Fool to the Cor­ction of the Stocks, not conſidering whate does, nor whither he goes.

Fourthly, Conſider, beſides the falſe­eſs, and unfaithfulneſs to thy Maſter andiſtreſs, thou art certain to draw theiriſpleaſure upon thee, if ever thy Wick­dneſs come to light, and to break theeace of a Family, and that conjugal lovend affection which ought to be betweenhe Married perſons; and bring baſe bloodto a Family, ſtaining the Honour andredit of the Family.

Fifthly, Conſider the ſhame that fol­ws this Sin when it is found out, theuilty perſons being taken notice of by all,nd upbraided with it, almoſt upon all80 occaſions. I ſay, if this ſhame were conſidered, eſpecially in Virgins, and younWidows, it muſt needs awaken them to reſiſt and withſtand the Sin, if they havany concern for their good Name. Fowhat greater reproach and blot can therbe upon them, than for them to miſcarrand fall ſo foully before Marriage, ſpoling their Fortunes, and bringing the Honeſty into ſuſpition ever after. Sthat if they have any regard to their owHonour and Credit, the Honourableneof the Soliciter will be of little forto corrupt them. And they muſt have a Whores-forehead for Impudency, whare not touched with the ſhame, like thomentioned, Jer. 6. 15. Were they aſhamwhen they had committed Abomination? Nathey were not at all aſhamed, neither couthey bluſh.

Laſtly, Conſider of ſome Inſtances, of Joſephs rejcting his Miſtreſſes immdeſt and unchaſt deſires, Gen. 39. 7. lie with her, though ſhe was Wife to a greand honourable Perſon, no leſs than Catain of the Guard to Pharaoh, as the worſeem to import. And Euſeb. Hiſt. Eccllib. 8. c. 14. p. 312. He tells us of a Wman of Alexandria, the Emperour Maxminus often attempted her by all the Ar81f Solicitation, but all in vain, till atſt, not being able to prevail, he wouldot put her to Death, but ſpoiled her being of Noble Birth and great For­nes) of her Eſtate, and then ſent herBaniſhment.

The like he relates of a Noble Wo­an at Rome, Wife to the Prefect or Go­ernour of the City, that Maxentius themperour, being paſſionately in love wither, ſent Officers to fetch her, who break­g into the Houſe, would violently haveized on her; of whom ſhe begg'd onlymuch time, as to dreſs and adorn herlf a little, under which pretence reti­ng, ſhe caught up a Sword, and by a fa­l ſtroke-diſpatch'd her ſelf: They wereot ſo compliant as the Women of ourays, with the Luſts of Princes.

Another prevailing motive, and power­l Attractive to this Sin, is the Beautiful­eſs of the Perſon. An handſome man, or aandſome Woman, ſtrikes the eye as plea­nt to behold, and the eye being enamou­ed with the Object, or the Soul (whicheth thorough the eye as the Organon vi­s,) being delighted therewith, corruptse heart to a luſting after it, in an eviloncupiſcence. Thoſe Women that areept under the Name and Notion of Miſs,82 are real or fancied Beauties: and the rport of a Beauty, (if ſhe be corrupted, anſo will comply with luſtful mans deſire fets him on his March; when the apptite is dull, and another perſon will nreliſh with him, yet this comely perſothis Beauty, will have its Charms, anſuch ſtrong ones, that he is preſently cativated; which made Democritus put ohis eyes, becauſe not able to defend himſelf againſt the Charms of Beauty.

To which I anſwer, Firſt, Scripturand Reaſon tell us, Beauty is vain, Pro31. 30. Vain it is, as being altogether uſeleſs in point of Religion, a dangeroſnare and temptation to the perſon thahath it, and to others; an hinderanccommonly rather than help to ReligioVain again as to emptineſs, as void of areal good, worth, or excellency, anconſequently inſufficient for the comforand happineſs of mans Life. Vain, becauſe Res••eſt Forma fugax: Beauty is ſubject to decay, and may be impaired or lo