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and Discontent between Hufband and Wife; Quarrels and Animofities between Rivals; and in fhort, are attended with fo much Uneafinefs of Troubles without, and ill Temper and Guilt within, that their Life is an Hell upon Earth, and they become their own Devils and Tor

menters.

III. The last fort of the Dangers of the Sins of Uncleanness I thought to have confidered, are the Dangers to the Publick. But this I shall dispatch in a Word, because the other Heads of Difcourfe have detained me much longer than I expected. The Dammage to the Publick will quickly appear to any one that will confider the following three or four Inconveniencies, which I shall but just mention; the Proof of them being to be gathered from what we have faid on the former Heads. (1) Is it not a great Lofs to the Publick, the bringing in fo much Sicknefs, Weakness, Pains, and fo many hereditary Infirmities among it's Subjects, as we have fhewed to be the Confequences of thefe Sins? (2) Is it not a great Lofs to the Publick, the bringing in fo much Poverty and Neglect of all Bufinefs, as attends this fort of Sins? (3) Is it not a great Lofs to the Publick, that there are fo many Children brought into the World of uncertain, fpurious and difgraceful Births, that the Parents are ashamed to own them, and confequently take little or no Care of their Education? (4) Are not the lafting Jealoufies, Difcontents, Animofities, and Emulations attending this fort of Sins, of very dangerous Confequence to the Publick? (5) Lastly, Is not every Thing that breaks the Peace of Families; every Thing that obftructs the Difpofal of virtuous Women in the honourable Way of Matrimony,

trimony, and every Thing that makes their Lives so uneafie in it: Is not every Thing that alienates the natural Affection of Parents from Children, and Children from. Parents: Is not every Thing that brings the Curfe of God on a Nation, of most pernicious Confequence to the Publick? Moft Nations have been fo fenfible of thefe Things by the mere Light of Nature, that they have appointed dreadful Punishments for thofe Sins, if I had Time to give you an Account of them. But having fo far exercised your Patience, I shall now make an End of the firft Head I proposed to speak to from the Words, namely, the Cautioning you against the grofs Acts of Uncleannefs; for as Solomon fays of the Strange Woman, though they are Sweet at first, and (a) her Lips drop as a Honeycomb, and her Mouth is fmoother than Oil, yet her End is bitter as Wormwood, and sharp as a twoedged Sword. As for our Saviour's further Prohibitions of the Luft of the Eye and Heart, I muft refer them to another Opportunity.

Now God bless what we have heard, that it may take Root in our Hearts, and bring forth Fruit in our Lives and Converfations, to his Honour, and our own Sanctification, and Salvation, through Jefus Christ our Lord. To whom, &c.

(a) Prov. v. 3.

SERM.

SERMON XVIII.

MATT. V. 27.

Ye have heard, that it was faid by them of old Time, Thou shalt not commit Adultery.

Ver. 28. But I fay unto you, that whofoever looketh on a Woman to Luft after her, hath committed Adultery with her already in his Heart.

I

The Third Sermon on this Text.

1

SHALL not spend much Time in Repetition of what in two feveral Difcourfes I have already spoke to from this Text; only put you in Mind, that after Explication of the Words, in pursuance of the Intent of them, there were Three Things I propofed to caution you against.

First, Against all grofs Acts of Uncleannefs. Secondly, Against all feeking Occafions of this Sin, particularly by Luftful Looks or Converfa

tion.

Thirdly, Againft all Mental Uncleanness, by Looking and Lufting after Women in your Heart.

Now having dispatched the first of these, by shewing you the Dangers attending the grofs Acts of Uncleanness, I proceed now to the Second and Third; namely, to caution you against the looking out for, and feeking Occafions of this Sin; and against

against all Mental Uncleannefs: Which were the two Points our Saviour thought fit to fuperadd to the Interpretations of the Jewish Doctors, relating to this Seventh Commandment.

II. To begin with the Occafions of this Sin, where our Saviour begins his Improvements of this Commandment: This is to be obferved in general, That it is not enough that we ftruggle against Temptations, when they prefent themselves, unlefs by the Principles of our Religion we ftave them off, and keep them at a Distance. As in War, where there is a Town to be defended, the prudent Governour of it will not lead out his Men, and rafhly truft to the Hazard of a Battle; but chooses to keep the Enemy at a Distance, by ftrong Ramparts and Out-works, and Fortifications, which perhaps the Enemy, if he is not very much fuperiour in Number, will never so much as attempt: So here in our Spiritual Wars against Sins and Temptations, our Lord advises this Piece of Spiritual Prudence, to keep at as great a Diftance as is poffible from Temptations, and to guard against all Dallying and Tampering with the Enemy: And especially in the Sins prohibited by the Seventh Commandment, it is moft neceflary that this Rule be obferved; becaufe it is much better dealing with thofe Sins by keeping them at a Distance, than by a clofe Fight. Can a Man take Fire in his Bofom, fays Solomon, and his Clothes not be burnt? fpeaking of thofe very Sins, Prov.

vi. 27.

Now while we fpeak of the Occafions of this Sin, we are to remember there are two Ways we are led into it, Outward Temptations, and Inward Imaginations; against both which our Saviour

cautions

cautions us in this Text; but neither of them finishes the Temptation Stroke, till our own Lufting is joined with them. He begins with the Outward Temptation, which is the external Looking on a Woman: But doth not place the Sin in that alone, but with the Addition of thefe Words, to Luft after her; i. e. either with an exprefs Defign of gratifying Luft; or if the first Defign was more innocent, fo long, or fo carelessly till Luft is excited; fo that That is the Effect, whatever the Intention was. From this Defcription there feem to be three Parts of Duty pointed at with relation to these Outward Temptations; which ought to be carefully minded.

1. The Declining the Temptation itself, or the Keeping out of the way of it.

2. The Regulating of the Intention, that when fuch Tempting Objects prefent, we have no bad Intention.

3. The Governing or cutting fhort the Sight or Converfation, if we find it proves dangerous, and is like to excite the Inward Lufting.

1. The Declining the Temptation itself, or Keeping out of the Way of it. This is a Piece of Spiritual Prudence much recommended, Prov. v. 8. Speaking of the naughty Woman, the Advice which Solomon gives is this, Remove thy Way far from her, and come not nigh the door of her Houfe. 1. d. It is not fafe to see her, left thou be enfnared with her Beauty; nor to hear her, left thou be taken with her enticing Words. So it is obferved of Jofeph, a great Pattern of this Virtue of Chastity, Gen. xxxix. after the firft Temptation, to which he gave a refolute honeft Denial, that he would not truft himself any more either to his

Mistress's

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