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act the filthiness in words when they cannot do it otherwise. Neither will the art fome have in dressing up their filthy notions in figurative terms excufe; but these in some fort are most dangerous, because the devilish wit desplayed in them makes them more sticking; and fo by means of the like phrases occurring in holy exercifes, they are the readier even to defile these. Of this fort are filthy fongs and ballad singing ; and the delightful listening to such things, as the simple youth did to the speeches of the adulterous whore, Prov. vii. 18.–21.
3. Uncleanness in actions. Belides the gross acts, there are others leading thereunto, which are here also forbidden. As,
(1.) Wanton looks: there are eyes' full of adultery, 2 Pet. ii. 14. wanton eyes, If. iii. 16. Even a look for unlawful carnal delight is the venting of the impurity of the heart; and though it be only from levity and curiosity, it is sinful, as a mean leading to evil.
(2.) Impudent and light behaviour, and immodest geltures, if. iii. 16. indecent postures, contrary to religion and good manners. These are hellish matters of sport, that defile the actors, and those that are witneffes to them without abhorrence. And on this ground ftage.plays and filthy pictures are a. mongst the things forbidden in this command, Ezek. xxiii. 14. 15. 16.
(3.) Luxurious embraces and dalliances. These are as smoke going before the flame, and were practised by the adulterous whore, Prov. vii. 13.
Now, as all these are here forbidden, so all occasions and incentives to luft are forbidden, all that has a tendency to corrupt our own or neighbour's chastity.
(1.) Immodest apparel, Prov. vii. 10. pointed apparel, 1.) for necefsity, to cover our Thame and nakedness ; 2.) to diftinguish sexes; 3-) to distinguish callings, the more noble from the
meaner fort. The devil has found out the fourth, to be enticements to luft. (2.) Keeping ill company.
This has been the ruin of many: therefore Solomon advises, Prov. v. 8. Remove thy way far from her [a strange woman, or whore]; and come not nigh the door of her house. It was Jofeph's commendation, that he Ked fiom his mistress. Whatever the company be, people should beware that they cast not themselves into snares. (3.) Idleness, the nursery of all filthiness, Ezek.
This exposeth to many temptations ; for Sitan will be ready to find idle people work. Gadding and vaguing abroad can hardly miss to have an unsavoury end.
(4.) Intemperance, gluttony, and drunkenness. These have a tendency to murder, which is forbidden in the sixth command, and to uncleanness, forbidden in the one under confideration, Prov. xxiii. 30. 31. 33. Notable to this purpose is that scripture, Jer. v. 8. They were as fed horses in the morning : every one neighed after his neighbour's wife.
(5.) Promiscuous dancing, or dancing of men and women together. This entertainment, however reckoned innocent among many, is evidently an incentive to luft, If. xxiii. 15. 16. 17. It is fup. posed, that it was to a dancing match among the daughters of the land that Dinah went forth, when she was dealt with as an harlot. This practice feenis to be ftruck at by these scriptures, Rom. xii. 13. Let us walk--not in chambering and wantonness. 1 Pet. iv.
3. where mention is made of walking in revelling: It is offensive to the grave and pious, is condemned by our church, yea and has been condemned by fome sober Heathens.
(6.) Undue delay of marriage, 1 Cor. vii. 7. 8. 9.; for they that refuse the remedy, strengthen the disease.
(7.) Unjust divorce, Matth. v. 33: ; wilful defertion, 1 Cor. vii. 12. 13.; want of conjugal affection, and all harshness and unkindness betwixt mar. ried persons. These are to be avoided, as incitements to uncleanness.
(8.) Lastly, The Popish doctrine and practice of forbidding lawful marriages, i Tim. iv. 3.; dispenfing with unlawful marriages, Mark vi. 18.; tolerating of stews or bawdy-houses, Deut. xxiii. 17• ; and entangling vows of single life, Matth. xix. 10.
I shall next make some improvement of this subject.
1. Let those that have fallen into the fin of uncleanness, repent, and walk humbly all the days of their life under the sense of it. There are alas! not a few amongst us to whom this exhortation belongs. And perhaps, if their eyes were opened, they would see something in their lot that God has sent to go along with them, as a mark of his displeasure against that their fin; wherein they might with no great difficulty read their old fin in a continued punishment. That sin may be forgotten with us that is not so with the Lord.
2. Let those that stand take heed left they fall. Labour to get your hearts poffefsed with a dread of this sin, and watch against it, especially ye that are young people, seeing it is a sin most incident to youth, when the passions are most vigorous ; which yet may stick fast with the blue marks of God's difpleasure upon you when you come to age. For motives, consider,
(1.) It is not only a fin, but ordinarily, if not al. ways, a plague and punishment for other fins. It is a mark of God's anger against the person that is permitted to fall into it, Prov. xx. 14. The mouth of a strange woman is a deep pit: he that is abhorred of the Lord, Jhall fall therein. This is a heavy mark of God's indignation, which is worse than to fall into a fever or some lingering distemper; for a perfon may
recover of these in a short time, but it is not so easy to recover of the other.
(2.) It is a sin that very few ever get grace to repent of. It stupifies the conscience, and wastes all sense of fin from it, Hof. iv. II. I have seen alas! too many that have made public fatisfaction for that fin; but allow me to say, I have feen very few by whose repentance I was much edified. Hear what the Spirit of God says of these unhappy people, Prov. ii. 19. None that go unto her, return again, neither take they hold of the paths of life. Nonë, that is, very few ; but some indeed do, as among the Corinthians, 1 Cor. vi. 9. 11. And be not offended, but cautioned, if I say, that few women particularly ever get grace to repent of it. Solomon said it before me, Eccl. vii. 28. A woman among all those have I not found. And observe what is Taid Acts xxiv. 25. that Felix trembled when Paul preached, though he repented not; but there is not a word of Drusilla's being moved.
3. It dishonours and debases the body, 1 Cor. vi. 18. Our bodies are the members of Christ or should be; but how are they debased, being made members of a harlot? And how low and contemptible a thing is fuch a wretched crcature even in the eyes
of those that join with them? (4.) It leaves an indelible ftain upon their reputation; their honour is funk, and there is no recovering of it, Prov. vi. 33. Though the fin may be pardoned before God, yet the blot lies on their name, while they have a name on the earth. Yea, and when they are dead and gone, their baftard posterity still lie under the ftain, whereof they could be no cause.
(5.) Poverty and want oft-times follow it. It natively tends to poverty, Prov. V. 10.; and there is a secret curse of that nature that often accom. panies it, Prov. vi. 26. By means of a whorish woman a man is brought to a piece of bread. How many VOL.III.
as to David, 2 Sam. xi. 2. and to Joseph's mistress, Gen. xxxix. 7.
(2.) The ears. The corruption of the heart makes people liable to be chained with Satan's fetters by the ears as well as the eyes ; as appears from Prov. vii. 2 I. 22. With her much fair speech fne caused him to yield, with the fattering of her lips she forced him. He goeth after her straightway, as an ox goeth to the Naughter, or as a fool to the correction of the stocks. And curious listening to rotten speeches, or whatsoever has a tendency to corrupt the heart, is to open the door to let out our purity.
2. Temperance, a sober use of meat, drink, sleep, and recreations. Hence our Lord warns his di. fciples, Luke xxi. 34. Take heed to yourselves left at any time your hearts be overcharged with surfeiting and drunkenness. Temperance is a necefsary hedge for chastity, and the breaking over that hedge is a near way to facrifice the other. See Acts xxiv. 24. 25. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as be reasoned of righteousness, temperance, and judgement to come, Felix trembled. Why did the apoitle chuse that subject before these great persons ? Why, truly it was very fit. Historians tell us, that this Dru. filla was a most libidinous woman, and had left her husband Aziz king of Emenessa ; and while he was yet living, she was married to Felix, who was taken with her beauty; and so they lived together in adultery. The body being pampered becomes a luxuriant beast; and those that cram their bellies with meat or drink, are but: one remove from and in near disposition to filthiness; for one sensuality makes way for another.
On this account it is that fasting and prayer may be to people a duty of this command; for as some devils are not caft out, so some are not held out but by tasting and prayer. They that would keep them