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selves pure, must have their bodies in subjection, and that may require in some cases a holy violence, 1 Cor. ix. 27.

3. Keeping of chaste and modest company. Hence Solomon exhorts, Prov. v. 8. 9. Remove thy way far from her, and come not nigh the door of her house : left thou give thine honour unto others, and thy years unto the cruel. How many have been ruined by the company they have fallen into, worse than they had fallen into a den of lions and wolves ? Ill company wears off insensibly the impressions of virtue on people's fpirits; and if they be not at war with them, the maintaining of peace and converse will make people like them.

4. Being busied in some honest employment. Those that would be virtuous indeed, must not eat the bread of idleness. Honest labour and business cuts off many temptations that idle perfons are liable to. Had David been in the field with his army, when he was rising from off his bed in the eveningtide, 2 Sam. xi. 2. he had preserved his chastity wben he loft it; and so had Dinah if she had been at her business in her father's house, when she went out to see the daughters of the land, Gen. xxxiv. I.

5. Marriage by those that have not the gift of continency. Hence says the apostle, 1 Cor. vii. 2.9. To avoid fornication, let every man have his own wife, and let every woman have her own husband. But if they cannot contain, let them marry: for it is better to marry

than to burn. Neither marriage nor single life are in themselves morally good or evil, but indifferent. But that state of life is to be chosen by every one, that will most conduce to their leading a boly life. So every particular person ought by themselves to ponder their gift and other circumstances, which will let them see what is fin and what is duty in this case.

6. Cohabitation and conjugal love and affection betwixt married persons, without which that state VOL. III,

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will be no fence to purity, but a fnare. Hence So. lomon says, Prov. v. 19. 20. Let her be as the loving hind, and pleasant roe, let her breasts fatisfy thee at all times, and be thou ravished always with her love. And why wilt thou, my for, be ravished with a strange woman, and embrace the boson of a stranger?

7. Lastly, Shanning all occasions and refifting all temptations to the contrary, Prov. v. 8. forecited. So did Joseph, Gen. xxxix. 8. It is a dangerous bufiness to 'parley with them. The town that is content to capitulate with the enemy, is next door 'to surrendering. There are two fins that the fcripture bids us flee from. 1. Idolatry, i Cor. x. 14.

2. Un cleanness, I Cor. vi. 18. Why? Because they are bewitching evils. It is safer to flee, than to stand to fight them.

SECONDLY, This command requires us to preserve the chastity of others, and that fo far as we can, in their hearts, lips, and lives. For so far as we might prevent the lin of others, and do it not, ?d much more when we occafion it, it becomes ours. Befides that in preserving our own chastity we preferve that of others, and fo the means conducing to the one do alfo conduce to the other. Our duty in this point may be reduced to these two heads.

1. That we do nothing which may infnare others. For whosoever lays the snare is partner in the fin that comes by it. A lamentable instance of this we have in Judah and his daughter-in-law: they were neither of their careful to preserve the other's chaItity, and so they fell each by another's snare, Gen. xxxviii. 14. 15. 16. For this caufe modeft apparel is here required, 1 Tim, ii. 9, and a careful avoiding of all unfeemly behaviour, which may have a tendency to defile the minds of others, though we ourfelves have no ill intention. Thus Bathsheba's washing herself in a place where she might be seen of others, was the fad occasion of the lin chat David and the were plunged into, 2 Sam. xi. 2.

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truly where both grace and good manners are warting, it is little wonder that people break their necks over one another.

2. That we do every thing incumbent on us to preserve the chastity of others, in heart, speech, and behaviour. Let married persons live together in due love and affection to one another. Let each one be an example of purity to others. Let those whom ye see in danger be rescued by all means, whether by force or persuasion, as the circumstances require. And let none bring others guilt on their own heads by being filent when they see the finoke, till the flame rife and discover itself, . Let parents and masters do what they can to prevent the ruin of their children and servants, by rebuking any lightDels about them, exhorting them, and praying for them; keeping them out of ill company, not suffering them to be idle and vague, and seasonably difpoling of children in marriage. Our bodies are the Lord's; we are or ought to be the temples of God; the heart is the most holy place of the temple, and our speech and behaviour the holy place. Let us take heed we bring in na unclean thing there, but keep his temple pure ; for it any defile the teipple of God, him will God destroy,

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II. I come now to shew what is forbidden in this command, It forbids “ all unchatte thoughts, 6 words, and actions."

In nothing more quickly did the corrupt nature of man vent itself than in inordinate concupiscence, which brought Ihame along with it, as its just punishment, which makes it hard to speak of it, and so much the rather that corrupt nature is apt, through Satan's influence, to turn the very commandment against it unto an occasion of lin. Therefore though there is a necessity of speaking something on it, we cannot enlarge with that freedom upon it that we çan do on other commands, Sif your hearts then

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tance in the kingdom of God and Christ

. · And a vast inconfiftency there is betwixt being a member of Christ, and that of a harlot, 1 Cor. vi. 15. 4. Rape, or forcing a person to filthiness, Deut.

This is a capital crime by the laws of God and men.

5. Secret uncleanness in a person by themselves alone, whether they be waking, Eph. v. 12. or sleeping, at least so far as they have occasioned it to themselves by their own corrupt imaginations.

6. Lastly, Immoderate and unfeasonable use even of the marriage-bed, and much more of the bed of whoredom. Mark these passages, i Theff. iv. 3. 4. i Cor. vii. 5. Il. lviii. 13. Ezek. xxii. 10. & xviii. 6.

These are the several kinds of vileness here forbidden. But this command goes further, and forbids three forts of uncleanness besides

1. Uncleanness in heart, all speculative filthiness, unclean imaginations, thoughts, purposes, and affections, though people do not intend to pursue them to the gross act, Matth. v. 28. Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Chap. xv. 19. Out of the heart proceed-adulteries, fornications. These fall not under the eye of men, but are open to the eye of God, who will judge accordingly. A voluntary thought of these things is dangerous, a delightful rolliog of them in the heart is uncleanness before God, and a vitiated habit whereby on every light occasion these filthy sparks are kindled in the heart, is worft of all, and most abominable.

2. Uncleanness in words, all filthy communications and obscene language, Eph. iv. 29. Let no corrupt communication proceed out of your mouth. They are the discoveries of a filthy heart ; for out of the abundance of the heart the mouth Speaket), contrary to nature propaling those things which nature teaches to keep secret. They are snares to the þçarers, and to speak of them for delight, is to

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