A Supplement to Knowledge and Practice, Part 2 · Chapter 6
CHAP. VI. Of Uncleanneſs.
THE Nature of man is ſo vile and corrupt and ſo prone to this ſin of Uncleanneſs, that we had need uſe all care and caution leſt while we are writing againſt it, and endeavouring to beat it down, we ſhould any way ſtir it up and excite it. In treating therefore of this Subject, I ſhall proceed in this method.
1. I ſhall ſhew the odiouſneſs and heinouſneſs of this ſin, and what great reaſons we have to abhor it.
2. Shall anſwer the vain excuſes that men who are addicted to this ſin do uſually make for themſelves.
3. Shall give ſome directions and preſcribe ſome remedies againſt it.
For the Fitſt. The Odiouſneſs and heinouſneſs of this ſin may appear to us, if we conſider how ſtrictly God hath forbidden it in his holy word, and how ſeverely he hath declared his diſpleaſure againſt it. And that man that is not awed by the declared will of his Creator, I know not what will awe him. 'Tis in vain to think to convince a man of the evil and danger of any ſin by other arguments, whom the expreſs word and declared will of God cannot convince. I ſhall therefore ſet before you what God both in the old and new Teſtament declares concerning this ſin, and then leave every one to judge whether it be not our duty to abhor it, and with all care and conſcience to keep our ſelves from it. Read therefore and well conſider theſe following Scriptures. Gen. 20.3. And God came to Abimelech in a dream by night, and ſaid to him, behold, thou art but a dead man for the woman which thou haſt taken, for ſhe is a mans wife.
Gen. 26.10. And Abimelech ſaid, what is this thou haſt done unto us? one of the people might lightly have lien with thy wife, and thou ſhouldeſt have brought guiltineſs upon us.
Gen. 38.24. And it came to paſs about three moneths after, that it was told Judah, ſaying, Tamar thy daughter in law hath plaid the Harlot, and alſo behold ſhe is with child by whoredom; and Judah ſaid, bring her forth and let her be burnt.*Obſerve theſe things. hapned before the giving of the Law on Mount Sinai.
Exod. 20.14. Thou ſhalt not commit adultery.
Lev. 18.20. Thou ſhalt not lie carnally with thy neighbours wife, to defile thy ſelf with her.
V. 23. Neither ſhalt thou lie with any beaſt to defile thy ſelf therewith, neither ſhall any woman ſtand before a beaſt to lie down thereto, it is confuſion. V. 24. Defile not your ſelves in any of theſe things: for in all theſe the nations are defiled which I caſt out before you. V. 25. And the Land is defiled; therefore I do viſit the iniquity thereof upon it, and the Land it ſelf vomiteth out her inhabitants. Therefore commit not any of theſe abominations. V. 28. That the Land ſpue not you out alſo, when ye defile it; as it ſpued out the Nations that were before you.
Lev. 20.10. And the man that committeth adultery with another mans wife, the adulterer and the adultereſs ſhall ſurely be put to death.
Deut. 22.22. If a man be found lying with a woman married to an husband, then they ſhall both of them die, both the man that lay with the woman, and the woman. So ſhalt thou put away evil from Iſrael.
Verſe 23. If a damſel that is a Virgin be betrothed to an husband, and a man find her in the City, and lie with her,
V. 24. Then ye ſhall bring them both out unto the gate of the City, and ye ſhall ſtone them with ſtones that they die, the damſel becauſe ſhe cried not out, being in the City, and the man becauſe he hath humbled his neighbours wife. So ſhalt thou put away evil from among you.
Job 24.15. The eye of the adulterer waiteth for the twi-light, ſaying, no eye ſhall ſee me, and diſguiſes his face.
Prov. 2.16. When wiſdom entreth into thine heart it ſhall preſerve thee from the ſtrange woman, even from the ſtranger which flattereth with her words. V. 17. Which forſaketh the guide of her youth and forgetteth the Covenant of her God. V. 18. For her houſe inclineth to death, and her paths to the dead. V. 19. None that go unto her return again, neither take they hold of the paths of life.
Prov. 5.3. For the lips of a ſtrange woman drop as an honey comb, and her mouth is ſmoother than oyl.
Ver. 4. But her end is bitter as worm-wood, ſharp as a two edged ſword. V. 5. Her feet go down to death, her ſteps take hold on hell. V. 8. …emove thy way far from her, and come not nigh the door of her houſe. V. 9. L…ſt thou give thine honour unto others, and thy years unto the cruel. V. 11. And thou mourn at laſt, when thy fleſh and thy …y are conſumed. V. 12. And ſay, how have I hated inſtruction and my heart deſpiſed reproof. V. 20. And why wilt thou my Son, be raviſhed with a ſtrange woman, and embrace the boſome of a ſtranger.
Prov. 6.23. For the commandment is a Lamp, and the Law is light.
V. 24. To keep thee from the evil woman, from the flattery of the tongue of a ſtrange woman. V. 25. Luſt not after her beauty inthine heart, neither let her take thee with her eye-lids. V. 26. For by means of a whoriſh woman a man is brought to a piece of bread, and the adultereſs will hunt for the precious life. V. 27. Can a man take fire in his boſome and his cloaths not be burnt?
V. 28. Can one go upon hot coals and his feet not be burnt? V. 29. So he that goeth in to his neighbours wife, whoſoever toucheth her ſhall not be innocent. V. 32. But whoſo committeth adultery with a woman, lacketh underſtanding, he that doth it deſtroyeth his own ſoul. V. 33. A wound, and diſhonour ſhall he get, and his reproach ſhall not be wiped away.
Prov. 7 5. My Son keep my words, that they may keep thee from the ſtrange woman, from the ſtranger which flattereth with her words.
V. 6. F… at the window of my houſe I looked through my caſement. V. 7. And beheld among the ſimple ones, a young man void of underſtanding. V. 8. Paſſing through the ſtreets, neer her corner, and he went the way to her houſe. V. 9. In the twi-light, in the evening, in the black and dark night. V. 10. And behold there met him a woman with the attire of an harlot and ſubtil of heart. V. 11. She is loud and ſtubborn, her feet abide not in her houſe. V. 12. Now is ſhe without, now in the ſtreets, and lieth in wait at every corner. V. 13. So ſhe caught him, and kiſſed him, and with an impudent face ſaid unto him. V. 14. I have Peace-offerings with me, this day have I paid my vows. V. 15. Therefore came I forth to meet thee, diligently to ſeek thy face, and I have found thee.
Verſe 16. I have decked my bed with coverings of Tapeſtry, with carved works, with fine linnen of Egypt.
Verſe 17. I have perfumed my bed with Myrrh, Aloes and Cinnamon.
Verſe 18. Come let us take our fill of love untill the morning, let us ſolace our ſelves with love.
Verſe 21. So with her much fair ſpeech ſhe cauſed him to yield, with the flattering of her lisp ſhe forced him.
Verſe 22. He goeth with her ſtrait-way, as an Ox goeth to the ſlaughter, as a fool to the correction of the ſtocks.
Verſe 23. Till a dart ſtrike through his liver, as a bird haſteth to the ſnare, and knoweth not that it is for his life.
Verſe 27. Her houſe is the way to hell, going down to the chambers of death.
Prov. 9.1. A f …liſh woman ſitteth at the door of her houſe to call in paſſengers
Verſe 16, …hoſo is ſimple let him turn in hither, and as for him that wanteth underſtanding ſhe ſaith unto him.
V. 17. Stol'n waters are ſweet, and bread eaten in ſecret is pleaſant.
Verſe 18. But he knoweth not that the dead are there, and that her gueſts are in the depths of hell.
Prov. 22.14. The mouth of a ſtrange woman is a deep pit, he that is abhorred of the Lord ſhall fall therein.
Prov. 23.27. A whore is a deep ditch, and a ſtrange woman is a narrow pit. Verſe 28. She lieth in wait as for a prey, and increaſeth the tranſgreſſors among men.
Prov. 29.3. He that keepeth company with Harlots ſpendeth his ſubſtance.
Prov. 30.20. Such is the way of an adulterous woman, ſhe eateth and wipeth her mouth, and ſaith ſhe hath done no wickedneſs.
Eccleſ. 7.26. And I find more bitter than death, a woman whoſe heart is ſnares and nets, and her hands as bands, whoſo pleaſeth God ſhall eſcape her, but the ſinner ſhall be taken by her.
Jer. 5.7. How ſhall I pardon thee for this? thy children have forſaken me and ſworn by them that are no Gods, when I fed them to the full, then they committed adultery, and aſſembled themſelves by troops in the Harlots houſes.
Verſe 8. They were as fed horſes in the morning, ever one neigheth after his neighbours wife.
Verſe 9. Shall not I viſit for theſe things, ſaith the Lord, and ſhall not my ſoul be avenged on ſuch a Nation as this?
Jer. 29.23. Becauſe they committed villany in Iſrael, and have committed adultery with their neighbours wives, and have ſpoken lying words in my name (which I have not commanded them) even I am a witneſs againſt them, ſaith the Lord.
Ezek. 16.38. And I will judge thee as women that break wedlock and ſhed blood are judged, and I will give thee blood in fury and jealouſie.
Hoſ. 4.11. Whoredom and wine, and new wine take away the heart.
Mal. 3.5. And I will come near to you to judgment, and I will be a ſwift witneſs againſt the ſorcerers and againſt the adulterers, and againſt falſe ſwearers and againſt thoſe that oppreſs the hireling in his wages, and the widow and the fatherleſs, that turn aſide the ſtranger from his right, and fear not me, ſaith the Lord of Hoſts.
Mat. 5.27. Ye have heard that it was ſaid by them of old time, thou ſhalt not commit adultery.
Verſe 28. But I ſay unto you whoſoever looketh on a woman to luſt after her, he hath committed adultery with her already in his heart.
Mat. 19.17. Jeſus ſaid unto him, if thou wilt enter into life, keep the commandments, viz. thou ſhalt do no murther, thou ſhalt not commit adultery, &c.
Acts 15 20, 29. But that we write unto them, that they abſtain from pollutions of Idols, and from fornication, and from things ſtrangled, and from blood. From which if they keep themſelves, they ſhall do well. Rom. 1.28. And even as they did not like to retain God in their knowlede. God gave them over to a reprobate mind and to do thoſe things which are not convenient, Verſe 29. Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs, &c.
1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not inherit the Kingdom of God, be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind,
Verſe 10. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners ſhall inherit the Kingdom of God.
1 Cor. 7. v. 2. To avoid fornication let every one have his own wife, and every woman her own husband.
Verſe 19. But if they cannot contain let them marry, for it is better to marry than to burn.
1 Cor. 10.8. Neither let us commit fornication as ſome of them committed, and fell in one day three and twenty thouſand.
Gal. 5.19. Now the works of the fleſh are manifeſt, which are theſe, adultery, fornication, uncleanneſs, laſciviouſneſs, V. 10. Idolatry, witch-craft, hatred, variance, emulations, wrath, ſtrife, ſedition, hereſies, V. 21. Envyings, murders, drunkenneſs, revellings, and ſuch like, of the which I tell you now, as I have told you in times paſt, that they who do ſuch things ſhall not inherit the kingdom of God.
Eph. 5.3. But fornication, and all uncleanneſs or covetouſneſs let it not be once named amongſt you, as becometh Saints.
Col. 3.5. Mortify therefore your members which are upon the earth, fornication, uncleanneſs, inordinate affections, evil concupiſcence and covetouſneſs which is Idolatry. For which things ſake the wrath of God cometh on the children of diſobedience.
1 Theſ. 4.3. For this is the will of God even your ſanctification, that ye ſhould abſtain from fornication. V. 4. That every one of you ſhould know how to poſſeſs his veſſel in ſanctification and honour. V. 5. Not in the luſt of concupiſcence, as the Gentiles which know not God.
Heb. 13.4. Marriage is honourable in all, and the bed undefiled; but whoremongers and adulterers God will judge.
1 Pet. 2.9. The Lord knoweth how to deliver the Godly out of temptations, and to reſerve the unjuſt unto the day of judgment to be puniſhed. V. 10. But chiefly them that walk after the fleſh in the luſts of uncleanneſs, &c. V. 14. Having eyes full of adultery, &c.
Judge. v. 7. Even as Sodom and Gomorrah, and the Cities about them in like manner, giving themſelves over to fornication and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternal fire.
Rev. 21.8. But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and ſorcerers, and idolaters and all lyars ſhall have their part in the lake which burneth with fire and brimſtone which is the ſecond death.
Rev. 22.15. For without are Dogs and Sorcerers, and whoremongers and Idolaters, and whoſoever loveth and maketh a lye.
2. This ſin wherever it is found and continued in, is a ſign and mark of a man whom God hateth, Prov. 22.14. The mouth of a ſtrange woman is a deep pit, and he that is abhorred of God ſhall fall therein; that is, he whom God is highly offended with for ſome former wickedneſs ſhall (in a juſt way of puniſhment) be delivered up to this ruining ſin.
3. God declares that he himſelf will judge thoſe that commit this ſin, Heb. 13.4. Whoremongers and adulterers God will judge. God will judge all other ſinners, but the Apoſtle ſeems to intimate that God will judge theſe in an eſpecial manner. (1.) Becauſe this ſin being uſually committed in ſecret, man cannot ſo eaſily come to the knowledge of it, nor can he prove it by ſufficient witneſſes. (2.) Many great and potent men are oftentimes guilty of this ſin, whom ordinary Magiſtrates either cannot or dare not, or (through remiſneſs) will not meddle with. Therefore God will take the matter into his own hands, and he himſelf will judge it. And 'tis a dreadful thing to fall into the hand of the living God. Crimes among men are oftentimes extenuated by reaſon of the greatneſs of the Perſon that commits them. But God will judge every man according to his works.
4. 'Tis a ſin that is uſually attended with hardneſs of heart, and very often with final impenitence. When once men have ſo far debauched their conſciences, that Adultery and Fornication ſeem ſmall matters to them, they are ſeldom recovered. By frequent committing this ſin they give their conſciences ſuch a doſe of Opium, that the lowdeſt threatnings of Gods word cannot awaken them. The Prophet tells us, Hoſ. 4.11. that whoredom, wine, and new wine takes away the heart, that is, beſot the underſtanding. Terrible are thoſe words, Prov. 2.18.19. The houſe of the ſtrange woman inclineth unto death, and her paths unto the dead. None that go unto her return again, neither take they hold of the paths of life. O the extreme hazard and danger, that all Adulterers, and Fornicators expoſe their precious ſouls unto for a ſhort pleaſure! Travellers*Doctor Browns travels into Germany. p. 111. tell us that at Presburg, Metz, and ſome other places in Germany they have a ſtrange way of executing capital offenders, which is this. They have an Engine made in the form of, and finely dreſſed up, like a young maid or Lady with her hands before her. The malefactor being brought to the place of execution ſalutes her firſt, and then retires. But at his ſecond ſalute ſhe opens her hands and cuts his heart aſunder. Methinks this is a notable emblem and repreſentation of the horrible danger that adulterers expoſe themſelves unto by their laſcivious embraces.*Cito praeterit quod delectat & permanet ſine fine quod cruciat. Aug. Which if they did but duly conſider before-hand, they would as much tremble to venture on them, as the poor condemned Malefactor does to make his ſecond ſalute to the fatal Engine.
5. Adultery*Adulterium quaſi ad alterius thorum acceſſus. is one of the greateſt plagues imaginable to private families. For thereby a ſpurious baſtardly brood is brought in to inherit and ſhare the eſtate inſtead of a legitimate iſſue. Like as the Cuckow layes her filthy eggs in another birds neſt, making it to hatch and nouriſh them as if it were its own off-ſpring. So that this ſin uſually breeds diſmal confuſion and fatal jars and ſtrifes in thoſe miſerable Families where it is found.
6. 'Tis a great miſchief to the Church. For by Lawful Wedlock among Chriſtians, a ſeed foederally holy is brought forth; but by this ſin a ſpurious and unclean brood.
7. 'Tis a ſin that defiles a Land and provokes God to ſend down moſt heavy judgments upon it. We read that the Land of Canaan (where Iſrael dwelt) ſpewed out the Nations that were before them, for their uncleanneſs, Lev. 18.27, 28. And therefore every honeſt perſon ſhould have a great zeal for chaſtity, and an utter abhorrence and indignation againſt uncleanneſs, as that which is a ruiner of a Nation, and a miſchief to the community by drawing down Gods Judgments upon it.
8. 'Tis a ſin that exceedingly blots the name.*A Learned man writing of a great Prince who was alſo a great Captain, ſayes of him, that he was egregius bellator ſed non adverſus carnem ſuam. So that great men (one would think) ſhould be afraid of this ſin, leſt they ſhould be recorded to Poſterity under the Characters of fi…thy perſons. There are few fornicators or adulterers (who do not by great and ſolemn repentance and amendment of life break off that ſin) but leave an infamous name and memory to poſterity, Prov. 10.7. The memory of the juſt is bleſſed, but the name of the wicked ſhall rot, Prov. 6.32, 33. He that committeth adultery with a woman, lacketh underſtanding. He that doth it deſtroyeth his own ſoul. A wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away.
9. It uſually blaſts the eſtate, Prov. 6.26. By reaſon of a whoriſh woman a man is brought to a morſel of bread, Job 13.10. 'Tis a fire that conſumeth to deſtruction, and will root out all their increaſe. I appeal to every wiſe mans obſervation, whether this be not uſually the fruit of uncleanneſs.
10. 'Tis a ſin that very frequently waſts and deſtroyes the body. The Apoſtle, 1 Cor. 6.28. Exhorts to flee fornication becauſe (among other reaſons) 'tis a ſin that ſo much hurts the body. In other ſins that men commit, commonly they abuſe ſomething without the the body (as the drunkard doth wine) but this ſin hurteth and abuſeth the body it ſelf in a more remarkable manner by an intemperate and exceſſive exhauſting the vital ſpirits, and conſuming the natural heat and moiſture, which are the preſervers of health, ſtrength, and life. And beſides, this ſin is frequently attended with that loathſom diſeaſe which makes the committers of it to rot and ſtink above ground. So that if there be any men ſo ſottiſh as not to fear Hell or puniſhment in another life; yet methinks they ſhould reſolve to live chaſtly for fear of rotting their bodies by uncleanneſs, and ſo ſhortning this life wherein they expect all their happineſs. The Apoſtle indeed in that Chapter before-mentioned uſes another argument of another nature to true believers why they ſhould keep themſelves from uncleanneſs. Verſe 15. Know you not (ſayes he) that your bodies are the members of Chriſt, and will you take the members of Chriſt and make them the members of an Harlot? God forbid. For as wedlock makes man and wife one body lawfully, ſo fornication makes the fornicator and the harlot one body unlawfully. Further, he ſhews that the bodies of true believers are Temples of the Holy Ghoſt (who is freely given of God to dwell in them) and therefore their bodies ought to be kept pure and undefiled. The Apoſtle therefore in this place uſes theſe arguments to true believers and not impure Fornicators. For their bodies are not members of Chriſt nor Temples of the Holy Ghoſt. But it ſeems ſome filthy Hereticks in that time went about to perſwade thoſe Chriſtians at Corinth that fornication was no ſin, or at leaſt no great ſin, and the Apoſtle levels his arguments againſt ſuch wicked ſuggeſtions as theſe.
11. Adulterers and Adultereſſes violate the ſacred ordinance of marriage and the ſolemn covenant they made before God, and before their friends as witneſſes. In our form of Matrimony the man ſolemnly promiſes that forſaking all others he will keep himſelf only unto the woman he marries as long as they both ſhall live. And the woman does the like unto the man. And therefore Adultery in either party is the moſt abominable breach of faith that can be imagined, and they that are guilty of it, what can they expect but vengeance from God?
12. The Adulterer highly ſinneth againſt him whoſe wife he defileth. He robs him of the heart-love and affection of his wife which is an irreparable injury. Beſides, he brings an odious nick-name and reproach upon him. And which is to be taken notice of to the ſhame of our Nation (as Dr. Hammond well obſerves) the innocent and injured perſon he is by a kind of national cuſtom laughed at and made the object of common ſcorn and obloquy whilſt the filthy adulterer (who robbed him of his honour) is in the common vogue rather applauded, at leaſt paſſes without any ſuch mark of infamy and contempt One or two ſuch ponderous guilts as this (as that reverend Author phraſes*See Dr. Hammonds Sermons page 175. it) are enough to ruine a Nation, how light ſoever ſome profane wretches make of the matter.
13. By the Law of God Adultery was to be puniſhed with death, Lev. 20.10. Deut. 22.22. And whereas other crimes were not capital nor to be puniſhed with death except proved by two or three witneſſes, God permitted the jealous husband to make a ſpecial trial of his wifes chaſtity and honeſty, and gave him an extraordinary way and means for convicting of her (if ſhe were guilty) when no witneſſes could poſſibly be produced againſt her, namely, ſhe was to drink of the water of jealouſie which if ſhe were innocent did not hurt her at all, but rather did her good and made her fruitful. But if ſhe were guilty, then upon drinking thereof her belly ſhould ſwell and her thigh rot, and ſo the woman ſhould be accurſed among her people. So that rather than God would have this heinous ſin of adultery go unpuniſhed, he himſelf appointed an extraordinary way for the diſcovery of it. Nay before this law was given (it ſeems) it was in uſe among Gods own people to puniſh adultery with death. For Judah adjudged Tamar his daughter in law to be burnt for this ſin, as appears, Gen. 38.24.
14. The very Heathens by the light of nature adjudged adultery to be a capital crime and to deſerve death. For inſtance, Nebuchadnezzar roaſted two men in the fire for it as we read, Jer. 29.23. And of them ſhall be taken up a curſe by all the Captivity of Judah which are in Babylon, ſaying, the Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roaſted in the fire, becauſe they have committed villany in Iſrael, and have committed adultery with their neighbours wives, and have ſpoken lying words in my name which I have not commanded them. Among the Athenians Draco's Law made adultery capital. Among the Romans 'twas a law of the Twelve Tables Moechum in adulterio deprehenſum necato, ſo alſo by the lex Julia it was made capital. Thus we ſee that the puniſhing adultery with death ſeemed a thing very fit and juſt, and a matter of common equity among the more civilized Nations, and was not meerly a judicial Law proper and peculiar to the Common-wealth of the Jews only. Other Nations that did not inflict death upon adulterers, yet puniſhed them with tortures almoſt as bitter as death. The Aegyptians decreed that the noſe of the adulterer ſhould be cut off, and the adultereſs ſhould be beaten with a thouſand ſtripes almoſt to death.*Diodor Sicul. lib. 1. cap. 6. Zaleucus the King of the Locrenſes made a Law that the adulterer ſhould looſe both his eyes. Which Law his own Son tranſgreſſing, that he might be juſt in keeping up the vigor of the Law and yet ſhew ſome mercy to his Son,Aelian. var hiſt. lib. 13. he cauſed one of his Son's eyes to be put out and one of his own. By which it plainly appears what a deteſtation was in the hearts of civilized Pagans (guided only by the light of natural conſcience) againſt this ſin. And ſo much of the firſt particular, the odiouſneſs of this ſin, and the great reaſons we have to abhor it.
2. I come now to anſwer the vain excuſes that men who are addicted to this ſin are apt to make for themſelves. There is no ſin ſo odious but love to it and frequent committing of it will in a ſort reconcile even the judgment to it, and make it ſeem either no ſin, or but a little ſin, and eaſily pardonable. Let us conſider therefore what are the excuſes ſuch men do uſually make for themſelves.
1. They alledge that Poligamy (or having more wives than one) was practiſed among the Jews.
Anſw. One man and one woman were conjoyned in the Primitive inſtitution, Gen. 2.24. compared with Matth. 19.5. For this cauſe ſhall a man leave Father and Mother and cleave to his wife, and they twain *Tò duo non exprimitur, Gen. 2.24. ſed neceſſario ſubauditur, nam de duobus tantum ibi ſermo eſt non pluribus, unde & dictum uxori ſuae non uxoribus ſuis. Hinc damnatur Polygamia, ut quum dictum eſt uxori ſuae numero ſingulari.(not they three or four) ſhall be one fleſh. And the ſpecial reaſon why plurality of wives was connived at among the Jews was for the fuller peopling of that Nation, they being the only people in Covenant with God, and being but few among many enemies encompaſſing of them, their ſtrength and ſafety depended much (in an ordinary way) upon their number and increaſe, and therefore ſome inordinancy was connived at for their multiplication, but never abſolutely allowed or approved of. But though their having more wives than one (for the aforeſaid reaſons) was connived at, yet fornication was puniſhed ſeverely among them, and adultery with no leſs puniſhment than death.
2. They alledge that David was an Adulterer, and Solomon had many wives.
Anſw. David ſinned heinouſly therein, and 'tis eaſier to forbear this ſin than to undergo the ſorrows and puniſhment that David underwent for it. For beſides the bitterneſs that his Soul was in for it, his Son Abſolom rebelled againſt him, drove him out of his Kingdom, and openly defiled his wives. And this ſin is left as a perpetual blot upon his name and memory. As for Solomon, his ſin was ſo great that it almoſt ruined him and his Kingdom. Ten of the twelve Tribes fell off from his houſe as ſoon as his Son came to the Kingdom, and though his own experience taught him to ſay more againſt this ſin than is ſaid by any other in the Old Teſtament, yet it is a controverſie among Divines whether ever he were perfectly recovered, and at laſt ſaved or no. And is this an incouragement to any man to imitate him in this ſin?
3. They alledge that Our Saviour did not condemn the woman taken in adultery, John 8.
Anſw. Our Saviour asks the woman whether any man had condemned her according to the Law made in that caſe; whereby he intimates, that if the ſentence of death had been lawfully paſſed upon her, he would not have repealed it; for he came not to violate the law but to fulfill it. But our Saviour himſelf refuſed to condemn her, becauſe he came not into the world to execute the office of an earthly judge, but of a mediator who was to procure the pardon of our ſins through his merits and interceſſion. He came not to condemn but to ſave, and to give his life a ranſom for many. And therefore he would not execute the office of a Magiſtrate in adjudging her to death, but of a Miniſter in calling her to repentance and amendment of her life. And ſo much by way of anſwer to the excuſes that ſuch as are addicted to this ſin do uſe to make for themſelves.
3. I come now in the laſt place to give ſome directions and to preſcribe ſome remedies againſt it.
1. Frequently pour forth thy ſoul in fervent and earneſt prayer unto the Lord that he would pleaſe to keep thee from this ſin and all tendencies to it. When Paul prayed ſo earneſtly to be delivered from the thorn in the fleſh, the meſſenger of Satan, God anſwered, my grace is ſufficient for thee, my ſtrength ſhall be perfected in thy weakneſs, 2 Cor. 12.8, 9.
2. Uſe faſting and abſtinence and beating down the body. This unclean Devil goes not out by any means ſo ſoon as by faſting and prayer. A weak body indeed muſt be carefully ſupported, but a wanton and unruly body muſt be carefully ſubdued.*Antiſthenes his wiſh to his enemies was hoſtium filiis co… ingat n delitiis vivere. 'Tis ſtoried of a virtuous maid, that to rid her ſelf of an importunate Suitor ſhe told him that if he had that affection for her which he pretended, he ſhould manifeſt it by joyning with her in a reſolution ſhe had made; which was, that for twenty dayes together ſhe would eat nothing but bread, and drink nothing but water. (The young man (though very unwillingly, yet to ſatisfie her) undertook it. But when he had obſerved it about ten dayes, he found his body ſo mortified and enfeebled that he had no mind to marry, and ſo his Miſtreſs was delivered from her importunate Suitor. This ſtory applies it ſelf. And if any ſhall ſay that abſtinence is an hard leſſon, let ſuch conſider that the ſuffering of hell fire, and the wrath that is to come is a thouſand times harder.
3. Labour that the fear of God may rule in thy heart. This was that which kept Joſeph innocent, Gen. 39.9. and preſerved him from the inticements of his lewd Miſtreſs; how can I do this great wickedneſs and ſin againſt God? The fear of God in the heart is a great preſervative againſt this ſin.
4. Reverence thy conſcience and hearken to it, and mark what it ſpeaks to thee now, leſt hereafter it ſpeak to thee in a more terrible manner; hear it voluntarily now leſt it force thee to hear it hereafter (againſt thy will) when it will be thy tormentor. It is reported of a chaſt woman that being tempted by a fornicator, ſhe deſired him firſt to hold his finger in the fire a lit… b…while, which when he refuſed, ſhe ſaid, why ſhould I then burn in hell for you?
5. Labour to caſt out of thy mind all unclean thoughts and phanſies. Drive them out with abhorrence, as our Saviour did the buyers and ſellers out of the Temple. Take heed of ſpeculative wantonneſs. Ʋnclean thoughts uſually infect and corrupt the heart and ſtir up in it unclean luſts and inclinations; and heart defilement makes way for corporal. Remember what our Saviour ſayes, Matth. 5.24. Whoſoever looks upon a woman to luſt after her hath committed adultery already with her in his heart. There are fornicators in heart and adulterers in heart as well as in outward act. Therefore ſayes Solomon, keep thy ſelf from the evil woman, and luſt not after her beauty in thy heart. Prov, 6.25. A great means to prevent uncleanneſs lyes in this, to keep a holy government over our thoughts and to abhor and caſt out luſtful thoughts out of our minds with deteſtation.
6. Keep a ſtrict guard and watch over thy outward ſences, particularly thine eyes *Oculi ſunt in amore duces. foreign, ut eſt in veteri verbo.and ears. Job ſaid he had made a Covenant with his eyes, Job 31.1. that is, he was carefull to keep his eyes from gazing upon, and his mind from thinking upon a maid, ſo as to luſt after her. Stop thy ears alſo againſt all filthy and unclean diſcourſe. For filthy tales and ſtories do ſtrangely corrupt the Phanſie and ſtick odiouſly in the memory. Therefore if thou be ſo unhappy at any time as to fall into ſuch company where ſuch diſcourſe is uſed and ſuch tales are told, ſhew thy diſlike of them, and be ſure never to tell them again. For ſuch diſcourſe is peſtilential and infectious.
7. Be diligent in thy particular calling, and keep thy mind well imployed. Otia ſi tollas periere cupidinis arcus. Avoid idleneſs,*Quaeritur Aegyſtus quare ſit factus adulter? In promptu cauſa eſt, deſidioſus erat. Facito aliquid operis, ut ſemper inveniat te diabolus occupatum. Vitium libidinis facile ex otio naſcitur. Nam d…finitio amoris eſt animae vacantis paſſio, Chryſoſt. in Math. and you take away a great occaſion to luſt. 'Tis obſerved of David, that when he was idle, he fell into that dreaful ſin of adultery. A laborious diligent perſon hath his body ſubdued and his mind imployed and taken up with better things. The rich and the idle are uſually the perſons that are moſt under this temptation.
8. Keep modeſt and ſober company where thou ſhalt neither ſee nor hear any thing unſeemly. Fornication and all uncleanneſs, let it not be named among you as becometh Saints, ſayes the Apoſtle, Epheſ. 5.3. Evil communication corrupts good manners, 1 Cor. 15.33. The filthy talk and tales and ſtories, and ſonnets of ſome profane perſons, how exceedingly do they corrupt the minds of others. Let dogs and crows feed on Carrion: Rational men loath ſuch rotten and abominable ſtuff. True Chrians abhor all impure diſcourſe and all immodeſt actions.
9. Shun and avoid ſuch things as may be occaſions, incentives and temptations to this ſin. Such as theſe.
1. Laſcivious dancings. I ſay laſcivious. For I acknowledge there may be dancings that are modeſt, decent and inoffenſive. But there are ſome that are not ſo, eſpecially among the meaner ſort, which many times are rude and uncivil, and too often are introductions to worſe evils and miſchiefs.
2. Stage-playes. That there are ſome of them leſs evil and offenſive than others is not improbable. But if we may believe thoſe that have much frequented them (as they are commonly uſed in our Nation) they do a great deal of miſchief. For beſides the danger that does often ariſe from the ill company that frequents them, and the great miſpence of pretious time (which ſhould be better imployed) in the ſeeing and hearing of them; 'tis ſaid they repreſent vice in ſuch a manner (eſpecially this ſin of uncleanneſs) as makes it ſeem a very ſmall matter and a thing meerly to be laughed at*The morals of ſome of our Comedians ſeem to be little better than his in Terence. Non eſt flagitium (mihi crede) adoleſcentulum ſcortari neque potare. Mitio in Adelphis. and many of their expreſſions and geſtures ſeem rather to teach it than to make people out of love with it and to abhor it as God would have us. If theſe things be ſo, I ſee not that he did much miſtake who called them the Devils Lectures. For as the pious and ſerious exhortations of faithful Miniſters are bent to beat down luſt and concupiſcence which is ſo dangerous to the Soul, ſo it ſeems (quite contrary) theſe Playes deſign with all the wit, art, and eloquence they can to ſtir it up and excite it, and by their laſcivious and immoral expreſſions infuſe ſuch an infection into the Phanſie, and put ſuch thoughts into the mind, which the corruption of nature in thoſe that have had modeſt education would hardly ever have ſuggeſted. And 'tis no wonder that they are ſo much frequented. For as 'twas obſerved by the Philoſophers of old, many turned from other Sects to the Epicureans, but ſcarce any from the Epicureans to other ſorts. The reaſon was becauſe mans nature is ſo inclined to ſenſuality. I ſhall ſay no more upon this particular but only this, I never knew any get good by frequenting of them, I believe many have got a great deal of hurt.
3. Laſcivious books, ſuch as are Play-books, Romances, amorous Poems and Sonnets; ſuch books as theſe certainly do a great deal of hurt, eſpecially to the youth of the Nation. If one great remedy (as I have ſhewed before) againſt all ſorts of uncleanneſs be the preſerving of our thoughts (as much as poſſibly we can) from all unclean imaginations and phanſies, ſurely thoſe books that ſuggeſt ugly and immoral things to the mind (as amorous books uſually do) muſt needs be great depravers of mankind, and great teachers of vice and immorality. And they that deſire in ſuch arguments to ſhew their wit to the poiſoning of the minds of men, do therein declare that they want very much the true wiſdom which would teach them better things. There is indeed a kind of ſcurrilous and obſcene wit that makes fools laugh, but wiſe men frown. And they that love to have their ſenſuality tickled and excited, delight in ſuch things and in ſuch Books. There is a grave Author who has this conceit concerning good men who write and leave good books to the world that inſtruct it in Piety and Virtue, namely, that as their books (after their deceaſe) do good and turn men to righteouſneſs, ſo their joyes in heaven ſhall be encreaſed. And contrarily, that wicked men who write, and leave ſuch books to the World which corrupt it with error and immorality, as their books do hurt and miſchief, (after their deceaſe) ſo their torments in hell (they dying impenitently) ſhall be increaſed. Methinks the very apprehenſion of this ſhould make all men take heed what books they ſend out into the world, and ſhould put them often upon ſerious conſideration beforehand whether the r books be like to do good or hurt to mankind. And if thoſe that write corrupting books did but conſider this; ſurely they would burn their papers before they ſhould ever ſee the light.
4. Laſcivious Pictures, which are dangerous provocations and incentives to Luſt. There are in ſome Families ſtrange and ſhamefull pictures framed no doubt to excite the luſts of the fleſh, which all good Chriſtians ſhould remember they are engaged in their Baptiſm to fight againſt and to endeavour to ſubdue. Such Pictures as theſe no modeſt eyes can indure to behold. Methinks where there is any thing of virtue or civility, any thing of humanity or good breeding. Such odious Pictures ſhould be abominated and caſt away as a deteſtable thing. And though there may be much art ſhewn in ſuch draughts, yet the exquiſiteneſs of ſuch Pictures as theſe no modeſt eye can indure to behold. Methinks the art will never compenſate for the immorality and infectiouſneſs of the Picture.
5. Laſcivious dreſſes. A modeſt and comely adornment of the body does very much declare the modeſty and purity of the mind. But a gariſh, immodeſt dreſs, naked breaſts and ſhoulders, what do they declare but a vain and frothy mind, to ſay no worſe. And what a great offence do theſe things give to thoſe that are ſerious and ſober. Nay, (they ſay) the Pope himſelf hath ſeverely prohibited this practice to the Ladies of Rome, as being immodeſt and unſeemly. And methinks we that are Proteſtants ſhould have a greater zeal for chaſtity and purity than the Pope. And as for painting and ſpotting the face and hanging out the ſignes of half moons and ſtars and the like, why do they do it (ſaid once a Reverend Divine of our Church) if they do not intend to entertain ſtrangers? But alas! he that ſhall go about to reprove theſe things in ſo corrupt and degenerate an age as this is, is like to get little more by it, than to be laughed at for his pains. But let them laugh on and laugh to the end if they can, while the faithful reprover having diſcharged his conſcience, leaves the ſucceſs to God.
10. If other remedies will not do, make uſe of the remedy of Gods own appointment, which is lawful wedlock, obſerve what the Apoſtle ſayes, 1 Cor. 7.2, 9. For the avoiding of fornication, let every man have his own wife, and eueryevery woman her own husband. For better is it to marry than to burn. And if any ſhall ſay they fear poverty and a great charge will come upon them if they ſhould marry, let them conſider that it is a thouſand times better to lead a poor life in the fear of God (according to his own ordinance which he hath ſanctified) than to defile their bodies and Souls with uncleanneſs and impurity though they might gain never ſo much of the world by ſuch a courſe. I ſhall ſhut up this diſcourſe with the advice of pious Mr. Herbert in his Church-Porch.
Wholly abſtain, or wed: Thy bounteous Lord
Allows thee choice of paths: take no by-wayes
But gladly welcome what he doth afford;
Not grudging that thy luſt hath bounds and ſtayes.
Continence hath its joies, weigh both, and ſo
If rottenneſs have more, let heaven go.