flame of life that do not feed it. We fhould then put on bowels of mercy and charity, in imitation of Job, chap. xxxi. 16. &c. It is obfervable, that the fentence against the wicked runs on unmercifulness to the poor members of Chrift, Matth. xxv. 41. &c. 2dly, By way of commiffion. And fo men are guilty, (1.) As they ftrike against the living of others, their means and way of fubfiftence. This goes under the general name of oppreffion, a crying fin, Ezek. xxii. 7. Thus this command is broken by extortion, landlords racking of their lands fo as labourers cannot live on them, tenants taking others lands over their heads fometimes to the ruin of honeft families, mafters not allowing fervants whereupon to live; and generally by all kind of oppreffion, which in God's account is murder, If. iii. 14. 15. Micah iii. 3.

(2.) As they ftrike against the body and life itself. Thus men are guilty by fighting, ftriking, and wounding others, Exod. xxi. 18. 22. How many have been guilty as murderers in the fight of men, that have had no defign to go the full length, when they fell to fighting?

Perfecution is a complication of all these; and therefore the better the cause is, the worse is the deed. It is a main engine of him that was a murderer from the beginning. And God will reckon with them as murderers at the great day, Matth. XXV. 41. 42. &c.

Laftly, Men may be guilty of the blood of others otherwife. As,

(1.) By finful occafioning in others thofe things whereby our neighbour fins against his own foul, Quod eft caufa caufæ, eft etiam caufa caufati. So people fin by occafioning in others difcontent, fretfulnefs, immoderate forrow, &c, 1 Sam. i. 6. 'Wherefore we fhould beware of that, as we would not be guilty of their blood.

(2.) By all the ways we faid men co-operate to the deltroying of others fouls, they may be guilty of

killing others bodies: as by commanding, counfelling, or any wife procuring the taking away of mens living or lives unjustly. So David murdered Uriah by the sword of the Ammonites. So informers against the Lord's people in time of perfecution are murderers in God's fight, Ezek. xxii. 9. Yea, the approving or any way confenting to it makes men guilty, Acts viii. 1.

Now, Sirs, examine yourselves in this matter; and who will not be brought in blood-guilty, guilty of their own and their neighbours blood, the blood of their fouls and bodies! God's law is fpiritual, and fees the guilt of blood where we plead Not guilty. Let us be humbled and convinced, and apply to the blood of Christ, that we may be washed from it.

TH

Of the feventh Commandment.

EXODUS XX. 14.

Thou shalt not commit adultery.

HE fcope of this command is the prefervation of our own and our neighbour's chastity and purity. God is a holy God, and the devil is an unclean spirit; we must therefore ftudy purity in all manner of converfation. Our Lord puts this command before the fixth, Mark x. 19. because our chastity fhould be as dear to us as our life, and we fhould be as much afraid of that which defiles the body as that which deftroys it.

This command is a negative precept, and expreffly forbids adultery: but under that is comprehended all manner of uncleanness whatsoever, with all the causes and occafions leading thereunto. And the pofitive part of this command is, that we must preferve our own and our neighbour's chastity by all

due means.

In difcourfing further, I fhall confider,

I. The duties required in this command.
II. The fins forbidden therein.

III. Make fome practical improvement.

I. Our first bufinefs is to confider what is required in this command; and the catechifm, agreeably to holy fcripture, tells us, that it "requires the pre"fervation of our own and our neighbour's chastity ❝in heart, fpeech, and behaviour." The duties of this command may therefore be reduced to two general heads. 1. The preservation of our own chaftity, 2. The preservation of that of our neigh

bour.

FIRST, This command requires us to preferve our own chastity and purity. There is a twofold chastity. 1. In fingle life; when it is led in purity, it is like the angelical; when in impurity, it is devilifh. 2. There is conjugal chastity, when married perfons keep themfelves within the bounds of the law of that ftate. This lies in two things. (1.) With respect to all others, keeping themselves pure and uncorrupted. (2.) With refpect to ancther, keeping themfelves within the bounds of Chriftian fobriety and moderation. In whatsoever flate we are, this is the will of God, even our fanctification, that we should abstain from fornication; that every one of us fhould know how to poffefs his veffel in Janctification and honour, not in the luft of concupifcence, i Theff. iv. 3. 4. 5.

Now, there is a threefold chastity required of us, and to be preferved by us.

First, Chastity in heart, 1 Theff. iv. 5. forecited. God knows the heart, and therefore his laws reach the heart, and he will judge for heart-fins. We must keep our minds pure, that the thoughts be not led aftray and corrupted. Hence Job made a covenant with his eyes, chap. xxxi. 1. And we must keep our affections pure, that they be not vitiated. Job faw

this when he appeals to God, If mine heart have been deceived by a woman, ver. 9. This is to be pure before God, who feeth in fecret, and fearcheth the hidden things of darkness. The least glance of the heart over this hedge is a crime.

Secondly, Chastity in fpeech, Col. iv. 6. Let your Speech be always with grace, feafoned with falt. As there is tongue-murder, there is tongue-adultery. But our fpeeches muft favour of fobriety and purity; and fo they will if the heart be pure; for out of the abundance of the heart the mouth fpeaketh, The Holy Ghost in the fcriptures gives us a pattern to be imitated in our fpeeches concerning those things that have a natural turpitude with them, vailing the fame in modeft expreflions.

Thirdly, Chastity in behaviour, which comprehends both the keeping of the body undefiled by any grofs act, and a modeft carriage every way, 1 Pet., iii. 2. Modesty muft appear in the whole of our behaviour, that the purity of the heart may fhine forth thereby, as the candle gives light through the lantern.

Now, as this threefold chastity is required here, fo the proper means for preferving it are alfo required,

1. Watching over our fenfes. Thefe are the ports at which Satan breaks in and ruins people's purity. The heart and the fenfes are like a candle-wick, at the end of which lies a heap of powder. Objects fet fire to the fenfes at the wick, and thefe carry it along to the heart, where the corruption lies as a heap of powder. Particularly,

(1.) The eyes, Job xxxi. 1. These were the gates at which fin first entered into the world; and thefe have been the gates of deftruction to many, whereby their fame, body, and fouls have been defroyed together. It is remarkable that the Sodomites were fmitten with blindnefs, who took fo little care to watch their eyes while they had the ufe of them, Curious glances of the eye have been fatal to many,

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. 21. 22. With her much fair fpeech fhe caufed him to yield, with the flattering of her lips fhe forced him. He goeth after her ftraightway, as an ox goeth to the Laughter, or as a fool to the correction of the stocks. And curious liftening to rotten fpeeches, or whatfoever 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, fleep, and recreations. Hence our Lord warns his difciples, Luke xxi. 34. Take heed to yourselves left at any time your hearts be overcharged with furfeiting and drunkenness. Temperance is a neceffary 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 Drufilla, which was a Jewess, he fent for Paul, and heard him concerning the faith in Chrift. And as be reafoned of righteousness, temperance, and judgement to come, Felix trembled. Why did the apoitle chuse that fubject before thefe great perfons? Why, truly it was very fit. Hiftorians tell us, that this Drufilla was a most libidinous woman, and had left her husband Aziz king of Emeneffa; and while he was yet living, fhe was married to Felix, who was taken with her beauty; and fo they lived together in adultery. The body being pampered becomes a luxuriant beaft; and those that cram their bellies with meat or drink, are but one remove from and in near difpofition to filthinefs; for one fenfuality makes way for another.

On this account it is that fafting and prayer may be to people a duty of this command; for as fome devils are not catt out, fo fome are not held out but by fafting and prayer. They that would keep them