A discourse on fornication shewing the greatness of that sin, and examining the excuses pleaded for it, from the examples of antient times : to which is added an appendix concerning concubinage : as also a remark on Mr. Butler's explication of Hebr. xiii, 4 in his late book on that subject / by J. Turner ...

A DISCOURSE ON FORNICATION.

Shewing the Greatness of that Sin, and ex∣amining the Excuses pleaded for it from the Examples of Ancient Times.

WHile all good Men lament the Wickedness and Debauchery of this Age and Nation, and justly dread the heavy Judgments of God for the notorious Iniquities every Day commit∣ted; among other Circumstances that increase their Grief, and enhanse their Fears, They have this Discomfort; that the Looseness of Mens Manners had corrupted their Judg∣ments, and defaced their Sense of Good and Evil. So that instead of Humiliation before God, some Men justifie them∣selves, and are so far from abandoning their Vices that they plead Innocence, and upon the Perpetration of the vilest Crimes, cry out with Solomon's Harlot, that they have done nothing amiss.

This is in no Sin more practised than in those of Adultery and Fornication. Adultery may possibly be allowed to have somewhat of Ill in it; especially on the Womans Side,

where there is a manifest Injury to a whole Family; and yet it is an Argument that this makes no great Impression on some Peoples Consciences, because it is so openly and pub∣licly practised. But Fornication, by the leud Persons of this Age, is avowed to be innocent and harmless. And yet there must be a great share both of Confidence and Impie∣ty, in that Christian who disputes the Unlawfulness of a Vice, which in the whole New Testament is frequently and expresly declared to shut Men out of the Kingdom of God. If the Authority of the Gospel was but submitted to by these Men, and suffered to guide their Consciences as it ought; no more would be needful to convince and restrain them, than any one of these Texts, wherein it is said, that no Whoremonger, or unclean Person, has any Inheritance in the Kingdom of Christ and of God.

But this alone will not now prevail; They appeal from the Gospel to the Law, and tell you how, as they imagin, was the Practice of ancient Times. They expostulate with you how it comes to pass, that what was anciently tolerated and allowed, comes now to be reckoned such a dreadful and enormous Crime; so that they make it a matter of Debate and Controversy, and must have their Objections and Scru∣ples answered, before the Gospel shall be heard, or they can become sensible of their Wickedness, and give any Hope of their being reclaimed. The Preachers may say what they will in their Pulpits about the Justice and Severity of God, and the Vengeance which he threatens against Sinners. This is never like to move Men, while they conceit their Actions justifiable, and perswade themselves that they do not come within the Verge of those Menaces.

At a time therefore when the Piety and Wisdom of our Governors seem resolved to check and restrain the intolera∣ble Growth of Impiety: It may not be unseasonable to treat with these Men, and lay open the Heinousness and cer∣tain Immorality of one of the most predominant Sins of this

Age; and if I mistake not, one of the great Occasions and Promoters of a Spirit of Atheism, Profaneness, and Irreligion.

I hope, what I shall say on this Subject may be service∣able to those whose Consciences are not feared, and who are not wholly given unto vile Affections and a reprobate Mind. But they who resolve to do any thing that gratifies their Lusts, though never so expresly forbidden, may believe any thing that favours those Pleasures, tho' never so evidently false and absurd.

If I do not say all that might be said to the Advantage of so considerable a Subject; I hope at least that it may ei∣ther invite or provoke better Judges to take so good a Cause in hand.

The certain Immorality of this Practice, and the Great∣ness of this Sin, I shall endeavour to make appear by these Arguments.

I. That Fornication is a Violation of God's positive Law, in the original Institution of Marriage.

II. That it is expresly forbidden in the Gospel, and abso∣lutely inconsistent with that pure and holy Life, which the Christian Religion requires from us.

III. Lastly, From the natural Turpitude of it, and the Evils and pernicious Consequences that attend it.

I. The first Assertion is, that Fornication is a Violation of the positive Law of God in the original Institution of Marri∣age; and this I shall endeavour to prove from Gen. 2. 23, 24. where, in the Relation of Eve's being formed out of Adam's Side, there are these Words: Adam said, This is now Bone of my Bones, and Flesh of my Flesh, she shall be called Woman, because she was taken out of Man: And therefore shall a Man leave his Father and Mother, and shall cleave unto his Wife, and they shall be one Flesh. And for the better clearing of this Argu∣ment, I shall proceed thus.

1. I shall shew, that God, to provide against the Cor∣ruptions of Man's fal'n State, when he had lost the origi∣nal Perfection of his Reason by Sin, did assist him in some Cases by Divine Positive Laws.

2. That these Words mention'd Gen. 2. 24. have in them the Force and Authority of a Divine Law.

3. I shall consider what the true Sense and Purpose of this Law is.

4. I shall shew that Fornication is a certain Violation of it, and must therefore be an heinous Sin, and highly offensive unto God.

5. Lastly, I shall consider the Objections that are com∣monly made against this Argument, from the Practice of some particular Men in ancient times, that are nevertheless recorded to have had a singular share in God's Favor.

1. I shall shew that God, to provide against the Corrup∣tions of Man's fal'n State, when he had lost the original Perfection of his Reason by Sin, did assist him in some Cases by Divine Positive Laws. But here I would not be mista∣ken in my Meaning of a Positive Law; By which Expression is commonly understood such a Command or Precept as ties Man up to Obedience in things of an indifferent Nature, and where he was left at Liberty by the Laws of Reason. This is the common meaning of this Phrase, and things for∣bidden by Positive Laws in this Sense, are therefore supposed to have no real Evil or Immorality in them. And though it is certain, that God did very early give Mankind some such positive Institutions, yet I do by no means intend the origi∣nal Institution of Marriage to be positive in such a Sense, as to suppose that it has no Foundations in the Laws of Nature, or the Principles of Reason, for that it most certainly has. But my Meaning is, that to prevent either Ignorance or any Misconstruction of the Laws of Reason in favour of Man's Lusts: God was pleased to confirm some of the Principles of Reason by Revelation, and strengthen the Laws of Nature by Positive Institution.

For we must consider, that the Laws of Nature or Reason are either, 1. Such general Precepts and obvious Inferences from them, as every considering Man may see and be con∣vinced of their Obligation▪ Or else, 2. Such Remoter Princi∣ples of Virtue and Goodness, which though they have their Foundation in Reason, yet they lie at a greater Distance from the first plain Notices, and consequently must be found out by a more careful and difficult Deduction. And tho' I do not at all doubt but that Man, in that Perfection of Rea∣son in which he was originally created, was then a sufficient Guide unto himself in all these Cases: Yet, when humane Nature was corrupted and depraved, he did then require some farther Help. Then, either Sloth, Inconsideration, Prejudice, the Imperfection of his Reason now impaired by Sin, and the Influence of his Passions and Affections to bribe and pervert his Judgment: Might easily make him ignorant of such more distant Principles, although they had their Foundation in the Laws of Nature. For which reason our wise and good God, of his wonderful Compassion and Love to Mankind, was pleased to come in to our Assistance, and to prevent the Influence of our Lusts, enlightned our Minds by Revelation, and confirmed and establish'd the Authority of some such natural Laws, by making them also express and positive Institutions. And this is the Sense in which I wou'd be now understood to speak of Divine Positive Laws.

Now the Jews were of opinion that God gave Adam seve∣ral such Laws to direct him in things that were in themselves Good or Evil: Because that Good or Evil of them, was not ob∣vious enough to the common Observation of Mens depraved Minds. Such they esteemed the Case of incestuous Marri∣ages, which, they say, God forbid by express Law to Adam, therein ordaining, that after Mankind was so far multiplied, that the Marriage of Brother and Sister was no longer neces∣sary to the Propagation of Human Race; they shou'd all from thenceforth become unlawful.

And when it shall be consider'd, that the natural Immora∣lity of them has been a Subject of Debate in several Ages: It will be the more reasonable to conclude that there was some very early Positive Law that prohibited all such. Because this is one of the Sins charged upon the Canaanites, and their Example alleged as a Caution and Warning to the Israelites, Lev. xviii. 24. Defile not your selves in any of these things, for in all these the Nations are defiled which I cast out before you. Now when it shall be consider'd how dif∣ficult it has been thought in all Ages, to evince the certain Immorality of such by the clear Evidence of any natural Law only, in the Transgression of which the Canaanites were guilty: It is more probable that God added the Autho∣rity of some Positive Law, restraining both them and all Mankind in this respect.

And tho Sacrifices were not so in their Nature Good, as to be of Perpetual Use and Everlasting Obligation▪ Yet as they made up a considerable Part of the divine Worship of almost all Nations, until the Incarnation of our Saviour; so I think they also are no improper Instances in our present purpose. What Law of Nature only shou'd dictate them is very hard to shew. Reason indeed teaches to worship God after the best manner that we can. But I cannot imagin that any Principle of Reason only teaches that to burn the Fat of Beasts, or the Fruits of the Earth, can be an accepta∣ble way of honouring God, or of expressing our Dependance and Thanks. Or that the Light of Nature only cou'd ever guide and determin Mankind so universally to such Sacri∣fices: Which our best Reason teaches us are in themselves not acceptable, but only valued as Types and Figures of a bet∣ter Sacrifice to come.

Nor can I believe, but that the setting apart one Day in seven, for the Worship of God our Creator, was what he Ordained and Commanded from the beginning. For tho some wou'd have those Words, Gen. 2. 2, 3. to be spoken by

way of Anticipation; yet that is precariously asserted, and without any Proof. Whereas there are several good Reasons to be alleged for the more early Original of that divine Insti∣tution.

1. Because the reason of keeping that Day holy is so ex∣presly founded on the Consideration of God's resting from his Work in the Creation. For it seems odd, that God shou'd compleat the Creation of the Universe in six Days, and rest on the seventh; only to give Authority to one par∣ticular temporary Ordinance, of one Particular Little Nati∣on, and that too, that was not to Commence till about two thousand Years after.

2. Because it is not to be supposed, that God all that while took no care for the establishing public Worship in memory of the Creation; to which the appointing some set Time was in a great measure necessary.

And 3. Because it is mentioned again, Exod. xvi. 23. be∣fore ever God gave the Law to the Jews from Mount Sinai: And which, for that reason, I conjecture not to have been the original Institution, but only the Reviving an ancient di∣vine Ordinance, which by their long sojourning and Servi∣tude in Egypt, they had neglected and lost.

All this together, I hope, puts it out of doubt that God very early assisted Man's Reason by some express Positive Laws.

The second thing is,

2. That these Words above mentioned, Gen. 2. 23, 24. have in them the Force and Authority of a divine Institution or Law. For the Confirmation of which, I shall add no more than this single Reflection; that our blessed Saviour and his Apostles, in all the Questions put to them about the Validity of Marriage, and the Unlawfulness of Divorce: Al∣ways refer to this original Institution, and by the soie Au∣thority of that, determin the Controversies, and decide all Disputes about them. Which shews without Contradiction,

that Christ knew these Words to have in them the obligatory Force of a divine Law; or otherwise, the Determinations which he gave from the Authority of them, cou'd not have had that Force and Weight which he intended. Whatever is farther needful for the Proof of this, will occur as we proceed,

3. To consider what the true Purpose, Design, and Meaning of this Law is. Now the most obvious and first Sense of it without doubt is, to enjoin a Perpetual and Inse∣parable Cohabitation of Man and Wife. They shall dwell together, and leave both Father and Mother to that very end, if need so require. But this is not all. The full Scope of the Place must be fetcht from the near Relation and close Union that is here pronounced to be between them. They two shall be one Flesh, which the Generality of Interpreters expound by the Love and sincere Affection which they ought always to have for each other. And tho this, no doubt, is a very good and useful Construction of the Place, yet neither is this all. St. Paul, Eph. v. 28, 29. lays down this as a just and necessary Foundation of their mutual Love; so ought Men to love their Wives as their own Bodies; he that loveth his Wife loveth himself. And no Man ever yet hated his own Flesh. But that there is more in this than a bare Union of Affections, is evident by what is here urged by Adam as the Ground of it. She is Bone of my Bones, and Flesh of my Flesh, and there∣fore shall a Man leave his Father and Mother, and shall cleave un∣to his Wife, and they shall be one Flesh. From whence it is plain, that Adam and Eve were one Flesh in a more litteral Sense, in that she was a Part of him, and by the Almighty Power of God made out of him.

And tho every Wife is not thus formed out of the Side of her Husband, yet every Man and his Wife are esteemed of God, and ought to think themselves made as much One Flesh by Marriage, as Adam and Eve themselves were. And the great Purpose and Design of this Place is to proclaim and

declare them to be so. And whatever the Nature of their Union may be, which St. Paul, Eph. 5. 32. intimates is a great Mystery: the Foundation of that Union seems to con∣sist in their Cohabitation, and the mutual Partnership of each others Bed. By which they become so much one, that they ought never to separate from each other: Till God who by this Ordinance and Law joins them together and makes them one, shall by Death dissolve that Union, and part them asunder.

And that this is the true Meaning and Design of these Words I am able to make appear from the Authority of Je∣sus Christ. Who upon this very Consideration, and this Argument thus stated, proves to the Jews the inseparable Union between a Man and his Wife, and the Unlawfulness of a Divorce or Separation upon any account. The Place I refer to is Matt. xix. 3. &c. Where we are told that the Pha∣risees came to him tempting him and saying, Is it lawful for a Man to put away his Wife for every Cause?

In answer to whom, he takes no notice at all of the Com∣mon Pretences usually alleged, but refers them to the Origi∣nal Institution of Marriage mentioned in these Words, v. 4. Have ye not read, that he that made them in the beginning made them Male and Female, and said, for this cause shall a Man leave his Father and his Mother, and shall cleave unto his Wife, and they two shall be one flesh? What therefore God has joined together let no Man put asunder. This is Christ's Decision of the Que∣stion. The Force of which Answer turns all upon these Points. 1. That the Union between Man and Wife is found∣ed in their Cohabitation, and the Partnership of each others Bed. 2. That God from the beginning Ordained that this Union shou'd be inseparable and inviolable. (i. e.) that it shou'd continue during the whole Life of both. And there∣fore it is that Divorce becomes unlawful, and contrary to God's Original Institution. For whom God hath joined toge∣ther, let no Man put asunder. 3. That this Union which

God has made thus inseparable, shou'd be between Man and Wife only, exclusive of all others. And therefore every Man or Woman by thus uniting to any Second Person, dur∣ing the Life of the First, does thereby break that Union with the First which God commanded, when once made, that it shou'd be perpetual. Upon this it is, that Christ de∣clares all such Marriages upon Divorce to be Adultery. Matt. xix. 9. I say unto you whosoever shall put away his Wife, except it be for Fornication, and shall marry another, committeth Adultery. And whosoever shall marry her that is put away com∣mitteth Adultery. In which Words there is a double Con∣firmation of what I now maintain.

1. That marrying upon Divorce, or marrying a Person divorced is Adultery. Because he that marries upon Divorce, takes a Second Wife, while his Union and Obligation to the First, by God's Original Institution is still in force. And he that marries a Woman that is divorced marries another Man's Wife in the Sense of God's Law, and in that commits Adultery. Both these Cases are a Violation of that Union, which God decreed shou'd not be violated.

2. The second thing is, the Exception which Christ makes to these Cases. Except it be for Fornication. Where he seems to tolerate Divorce upon Adultery; because the Adul∣terous Person has first violated that Union which God or∣dained to have been perpetual. Upon these things turns the whole Stress of Christ's Answer to the Jews. And from this Account which he has here given it manifestly appears, that this Original Institution did not only ordain, that the Union of Man and Wife shou'd be perpetual, but moreover that this Union shou'd be made between them two only, exclu∣sive of all others whatsoever. And this God sufficiently sig∣nified by making but one Man and one Woman; which without all question, was designed to Illustrate and give Au∣thority to this, as the true Purpose of the Law.

3. And if this be the true meaning of that Divine Institu∣tion and Law, as I think I have shewn that it is: from hence it will be easie to prove,

4. Lastly, That Fornication is a manifest Transgression of the Law, and by consequence an Heinous Sin. For, that Uni∣on which is founded in the Partnership of the Bed, and is thereupon declared to be Perpetual, and Inseparable, and Exclusive of all others; is as inconsistent with the rambling Amours of Fornicators as Light with Darkness. For at the same time that God ordains that all Persons who are so made one, shou'd preserve that Union Perpetually and Inviolably: In so doing he to all sufficient Intents and Purposes decrees, that no Persons shou'd so come together, but upon a Sincere Purpose, and Solemn Contract of Perpetual Union and Co∣habitation between them two only, and exclusive of all others. What then can be more directly contrary to such a Law, than the Roving Loves of Fornicators? Who never intend, much less enter into a Solemn Contract, and Cove∣nant of that Perpetual Cohabitation which God ordain'd. And who, instead of such mutual Constancy between them two only, exclusive of all others, only contrive to sa∣tiate their Lusts, like Brutes, without any Restraint, or any Regard to such an Ordinance. What is more evident, than that all such Practices are absolutely forbidden by this Law of God, and therefore offensive to him? The Purpose and Design of God in this Law I say was, not only to decree, that the Union between Man and Wife shou'd be perpetual: But also to ordain that no Man or Woman whatsoever shou'd so come together, but upon a Solemn Contract of that Perpe∣tual and Inseparable Union first made.

And that I may not seem to assert any thing of this Na∣ture without good Authority: I must here observe to you, that St. Paul says the same thing, and urges this same Consi∣deration to this very purpose, and to dissuade Men from this very Sin, 1 Cor. vi. 15, 16. Shall I take the Members of Christ

and make them the Members of an Harlot? God forbid. For know you not that he that is join'd to an Harlot is one Body? For two saith he shall be one flesh. In which Words it is evident and plain, that he alludes to this Original Institution of Mar∣riage mentioned Gen. 2. 24. And that he makes the Union to consist in the Partnership of the Bed. He that is join'd to an Harlot is one body. (i.e.) is one flesh with her, as Man and Wife are one, and by that Union which God ordained to be the Foundation of perpetual and inseparable Cohabitation. And by this Consequence he declares, that they who thus come together without such a solemn Contract of Perpetual Union and Cohabitation; are certainly guilty of a Great Sin, and do what God has forbid, and what does not at all be∣come Christians, and Members of Christ's Mystical Body. Shall I take the Members of Christ and make them the Members of an Harlot? God' forbid. This is unlawful; this is contrary to God's Original Institution and Command. And if this be so, I think this is as clear a Proof of the Sinfulness of Whore∣dom, as if it had been expresly said in Genesis, thou shalt not commit Fornication.

And now let us reflect, how this one Argument alone dis∣covers both the Sinfulness, and the Danger of this Practice. Suppose that we were in the dark as to the Evidences of Rea∣son against this Sin, yet why shou'd not the Will and Institu∣tion of God influence and determine Mens Consciences? What better Proof can we have of any thing's being a Sin, than that it is a certain Violation of God's Express Com∣mands and Laws? Or what Shadow of Reason can any Man produce why the Decree of God at our first Creation, con∣firmed by a new Sanction of Christ; shou'd not bind him to the Observance of it, as firmly as any the clearest Law of mere Nature only? Or why shou'd not the Danger of trans∣gressing it be as great? To imagin that God will not exact Obedience to his Laws, is to charge him with Folly in en∣acting them. And if he will punish Transgressions and Sin;

how will Leud Men deliver themselves out of his Hand? So that if Fornication be such a Violation of God's Institution and Law, as I think it already appears to be: This so plain∣ly discovers the Sin and Danger of it; that I cannot see what Rational Hope these Men can entertain, but upon Repentance, of escaping his Vengeance for so vile a Transgression. But,

5. Lastly, I proposed to consider the Objections that are commonly made against all this. The Sum of what they object against this Inviolable Union is, that David, celebra∣ted for a Man after God's own Heart, not only committed Adultery with Bathsheba, and murder'd her Husband; but also had many Wives at once, and might divorce them at his Pleasure; and consequently did not Live up to this Rule. That Solomon also, who is fam'd in the Old Testament for an inspired Gift of Wisdom from God: And Abraham, the Father of the Faithful; and in short, all or most of the Anci∣ent Patriarchs, are recorded to have had many Wives or Concubines. And why, say they, may not we think our selves innocent, and safe in the nonobservance of such an In∣stitution: If the same was done by those very Persons, who are honour'd with the Titles of Patriarchs, and celebrated for their extraordinary Share in God's Favour?

And as for keeping Constant to those Wives or Concubines they chose, it is nothing so. Divorce was allowed, not on∣ly by the Heathens, but even by God's Laws given to the Jews, and that upon Small Dislike. And why, say they, shou'd we imagin any Sinfulness in that which God himself allowed?

And as for Fornication, they plead it has been held Law∣ful both by Heathens, Jews, and some Christians. The Hea∣thens, say they, every where allow it, nor do we find the Jewish Law directly to forbid it. Why then shou'd we be frighted from so dear a Pleasure, by the Cavils of a Tribe of Men, whose Trade and Livelyhood it is to preach against us? This is the Sum of what they plead, and I think I have

set down the Objections with all the Fairness and Advantage to their Cause, which they themselves can in Justice claim. Now if it shall appear, that there is nothing in all this, however plausible and promising it may look; that will either prove Fornication Harmless and Innocent, or exempt those who live in it, either from great Guilt or severe Punishment: This Objection will do them no good at all. And that this is the Truth of the Case, I doubt not will be very Evident.

The full Force of the Objection is drawn. 1. From the Practice of such Men as the Scripture celebrates for Holy Men. 2. From the Laws of Jews and other Nations, not strictly and severely forbidding this Vice, and binding Men up to the Strictness of this Law. But,

1. As for that Part of the Objection which is built upon their Remarks on the Actions of Good and Holy Men: I have often wonder'd that the Debauches of our Age, shou'd ever mention David's Miscarriage with Bathsheba, as they do, to excuse and countenance them. For is it not as good an Instance to prove the Lawfulness of Murder and Treache∣ry as of Adultery? Or is there any thing in that whole Hi∣story that proves the Innocence of either? Is there not a plain Declaration both of God's heavy Displeasure for this Sin of David's, and also of his Signal Repentance? 'Tis true, David is called a Man after God's own Heart: But not for any such Action as this. For it is said expresly, 2. Sam. xi. 27. The thing that David had done displeased the Lord. And God's Anger is at large declared against him in the xii. Chapter. All then that these Men can infer from hence is, that the best of Men, by the common Frailty of Human Nature, and for want of due Vigilance and Circumspection over them∣selves, may sometimes fall into very great Transgressions. The Consideration of which shou'd never be alleged for our Justification; but shou'd rather teach us to be the more Watchful and the less Censorious, and whenever Men do fall, it shou'd engage them to return to God by Repentance

as David did. Without this, he had not been the Man after God's own Heart, but instead of that, had found the dire Ef∣fects of God's Displeasure, and heavy Vengeance against this Sin. And I wou'd earnestly recommend it to all those who have been guilty of David's Transgression, to follow his Example in his Repentance, and Contrition, and Devout and Exemplary Humiliation.

As for the other Instances they mention of Abraham, and Jacob, and Solomon, and Jephtha that had Concubines, and yet are Characterized in Scripture for Good Men, and high∣ly favour'd of God: I must observe one thing by the way, viz. That what the Scripture calls Concubines, were not Women that prostituted themselves, but such as they took upon a Solemn Contract and Covenant as Wives. And sometimes they are expresly so call'd. As particularly, Gen. xvi. 1. Sarah had an Hand-maid, an Egyptian, whose Name was Hagar, and she gave her to her Husband Abraham to be his Wife. And again, Gen. xxv. 1. Abraham took a Wife, and her Name was Keturah. And yet in Verse the 6th. she is called a Concubine, and also 1 Chron. 1. 32. To the better understanding of which it is remarkable, what a Jewish Doctor has said upon this Place, as a* 1.1 Reverend Father of our own Church has cited him out of Mr. Selden, She was his Concubine because of her Servile Condition, but his Wife, because married with Covenants to provide for her and her Children. So Grotius tells us, that they were such Servants, or others of a low Rank, whom they married upon Contract giving them a Dowry; and tho' their Children did not inherit, they had Portions allotted them out of their Father's Inheri∣tance, and were inferior to other Wives, only in their Digni∣ty, (i. e.) because they once were Servants. Agreeably to this we read, Gen. xxv. 5. Abraham gave all that he had, (i. e.) the Sum of his Inheritance, to Isaac; but unto the Sons of the Concubines he had, he gave Gifts, and sent them away. All therefore that can from hence be concluded is that Polygamy,

or the having many Wives was then practised and allow'd. But this will make nothing at all for Fornication, there be∣ing a vast Difference between such a Married Concubine and a Common Prositute. The most that can possibly from hence be drawn to their Advantage is, that these good Men and highly favour'd of God, did not observe the Law we mention in any such Sense as we now put upon it.

For a farther Answer therefore to this whole Objection, I wou'd offer these three things to be seriously consider'd.

1. That tho' it shou'd be granted that Polygamy, Di∣vorce, and even Fornication it self was tolerated by the Laws of the Heathens, Jews, or by the Customs of Ancient Times; it does by no means from hence follow that any of these were in themselves Innocent and without Offence to Almighty God.

2. That Fornication especially was never so tolerated by any of them, as thereby to be absolutely Approved; nor ever had so much Countenance, but that we may find clear Evidence of its being accounted an Hateful and Detestable Vice.

3. That whatever Connivance, Indulgence, or Exempti∣on from Punishment God was pleased to grant upon the Transgression of this Law in Ancient Times; he has now absolutely Revoked, and made void all such, and brought us to this his Original Institution. We are under a more Per∣fect Law, and a better Dispensation; and therefore we are justly tied up to stricter Rules as the indispensable Condition of Salvation.

If these things can be clearly made out, as I hope they may, no Just Countenance, or Excuse for this Wicked Pra∣ctice can there be drawn from such Examples.

1. That tho' it shou'd be granted that Polygamy, Di∣vorce, and even Fornication it self was tolerated by the Laws of Heathens, Jews, or by the Customs of Ancient Times: It does by no means from hence follow that any of these were

of themselves innocent, and without Offence to Almighty God. And that because none of these were perfect Rules for the Government of Life in all things exactly according to God's Will.

1. As to the Heathens, if we speak of their General Man∣ners, and exempt the particular Virtues of some few Men: we know very well that they had deviated from the Ways of Truth and Virtue, and were fal'n into very great and abominable Corruptions. They scarce retained any Know∣ledg of the True God, and are therefore said to live as with out God in the World, Eph. 2. 12. They had Gods many, but their Notions of them were so monstrously Vile and Gross: that instead of Restraining, they rather. Tempted and Invited them to the most Flagitious Immoralities. If there∣fore such Men as these tolerated Whoredom and Adultery, and all Uncleanness: is their Conversation fit to be drawn into a President? How cou'd it be otherwise with them, unless their own Natural Modesty restrained them? They had the Examples of their very Gods to countenance them, and such Abominable Practices made up a chief Part of those Religious Rites with which they worshipped their Deities. For these things they were Abandoned of God, who in the Greatness of his Anger and Indignation withdrew from them that ordinary Grace which he wou'd always afford Mankind, and left them to themselves and the Lusts of their own Car∣nal Hearts. Rom. 1. 21. &c. Because that when they knew God, they yet glorified him not as God, neither were thankful, but be∣came vain in their Imaginations, and their Foolish Hearts were darkned: therefore God also gave them up to Vncleanness, through the Lusts of their own Hearts, to dishonour their own Bo∣dies. And again, v. 26. For this cause God gave them up to Vile Affections. And v. 28. As they did not like to retain God in their Knowledg: God gave them over to a Reprobate Mind, to do those things that are not seemly, being filled with all Vnrigh∣teousness, Fornication, Wickedness. So that the Loose Practi∣ces,

and Corrupt Conversation of Men so far degenerated from the Principles of True Religion, are very unfit to be mentioned either for the Vindication, or the Excuse of Evils committed in a Christian State. But,

2. They perhaps may expect better Success in their Allega∣tions from the Mosaical Law; because that is God's own, given to his chosen People to be a Rule to them. And if God himself tolerated any such Practices; is it not a Fair Infe∣rence from hence to conclude, that all such Practices are not in their Nature Sinful? I answer, no not at all; because the Law of Moses was Imperfect, and no Certain Absolute Standard to determin the true nature of Good and Evil. I do by no means grant that Fornication was allowed by that Law, but only supposing that it had, I say it cou'd not from hence follow by any necessary Consequence that there was no Evil in it. And that because, tho' it was God's own Law given to Moses by the Ministry of Angels, for the Use of that People whom he had chosen out from the rest of the World: yet it was far from being a Compleat Rule for the good Government of Life, or from teaching Virtue in Per∣fection.

That Part of it which concerns Divine Worship establish't a Gross and Pompous Worship, which chiefly consisted in Shew; and was very different from that which is in it self most pleasing and best acceptable unto God. A Spiritual Worship is most agreable to his Nature; for God is a Spi∣rit,* 1.2 and must be worshipped in Spirit and in Truth. (i. e.) with Simplicity, and Sincerity of Heart; with a Pure and Holy Conversation; both which are inconsistent with Adultery, Fornication, and all manner of Leudnes and Sensuality. Their Ceremonial Law, was either to be their Guide to bring unto Christ, and by Figures and Representations to prepare them for the Gospel, or else as a means by Condescention, and humouring their Gross and Moody Tempers: to keep them from falling into Abominable Idolatry, and that more

Horrid Leudness with which the Gentile World did notori∣ously pollute themselves.

As for the ten Commandments, or any other Part that concerned their Life and Manners; God 'tis true, forbid the most heinous, and highest Degrees of Impiety and Forni∣cation among the rest as I shall shew by and by: but there were several things truly Good and highly Commendable in Religion; and several Evils, Hateful and Blameable before both God and Man, about which this Law was in great measure silent. Of these Christ has furnish't us with several Instances. The Mosaical Law did expresly forbid only Mur∣der, but our Saviour tells us that all Causeless and Immode∣rate Anger is offensive to God. That Law chiefly prohibi∣ted Perjury; But God detests also all Profaneness, by vain Swearing, and needless Imprecations, some Degrees of Re∣venge then were allowed; tho' God approves that we shou'd rather forgive Injuries and love our Enemies. And, which more nearly concerns the Case before us, the Mosaical Law expresly prohibits only Adultery, but God desires that we re∣strain both our Thoughts and Desires, and be pure both in Heart and Mind. So that the Silence of the Mosaic Law is no good Argument for any such Practice, that there is no certain Evil or Immorality therein. So far from it, that God him∣self upon the account of these Concessions and Permissions, which in a Prudential Regard to their Carnal Tempers he had made, says expresly that he gave them Statutes that were not good, Ezek. xx. 25.

That this is the Case of Divorce, Christ has assured us, Matt. xix. 8. For the Hardness of your Hearts, God hath suffer∣ed you to put away your Wives, but from the beginning it was not so. God's Allowance of this then manifestly appears not to have proceeded from either the Innocence or Indifference of this Practice; for he declares plainly that it was contrary to the Original Institution. From the beginning it was not so. But it was because he, who searcheth the Hearts, knew them

to be a Subborn and Inflexible People, and who if they had not had this Permission, wou'd perhaps have fal'n into Mur∣der or Adultery. God suffer'd this for the Hardness of their Hearts; It was always offensive to him, tho' of his Great Goodness and Compassion to Man's Weakness, he did then connive at it, which indeed is what wise and good Lawgiv∣ers are sometimes forced to do.

As to Polygamy,* 1.3 I find Grotius of Opinion, that that was not contrary to God's Original Institution, which he under∣stands to have ordained that the Union, or Consociation of Married Persons shou'd be inseparable and perpetual: but not to enjoin the Marrying of one Person only. Either of these Opinions is absolutely against Fornication, for those who Prostitute themselves, violate this Law in both re∣spects. But yet I must confess my self not satisfied with this Account, nor with the Reason given for it, which is only this; because Polygamy was anciently so much in use among very good Men, from whence he wou'd conclude that it was not contrary to the Will of God. He owns that it was al∣way Deo gratissimum, most agreeable to God's Will that one Man shou'd have but one Wife, but does not think that it was absolutely unlawful to have more, because very good Men had more. But with all due respect to his great Cha∣racter, this does not satisfie me. And as I shall shew anon that it is no good Consequence on which he grounds this Opinion, so at present I have this Objection against it. That Divorce was as much in use under the Law, as Poly∣gamy before it, nay more evidently permitted and allowed. And yet Divorce is as contrary to one Part of the Institution, as Polygamy to the other. And by consequence, it having been the Custom in some Ages for good Men, to marry more Wives than one, is no more a Proof that God's Origi∣nal Law did not forbid it, than the Permission of Divorce will prove that this Law did not ordain an inseparable Uni∣on and perpetual Cohabitation. God who allowed the one

under the Law, might for the same Reason connive at the other before the Law, and yet they might be both by a Dis∣pensation of the Primitive Institution and Ordinance.

And that this is in truth the case, I think will be very plain, if we consider that it is from the words of Christ in this very same discourse, that Polygamy is now made unlaw∣ful under the Gospel. The question indeed was put by the Pharisees about Divorce: but our Saviour's Answer, by clear and necessary Consequence extends also to Polygamy. His words are these,* 1.4 I say unto you, whosoever shall put away his Wife, except it be for Fornication, and shall Marry another, committeth Adultery. And he that Marrieth her who is put away, committeth Adultery. Now the Reason of all this is plain, if we suppose Polygamy, as well as Divorce, contra∣ry to Gods first Institution: For then he that Marries a Wo∣man Divorced, Marries her who by the Law of God is still esteem'd the Wife of her Husband; and this is Adulte∣ry. He that only puts away his Wife, is not said to com∣mit Adultery; but he that puts her away, and Marries another. Divorce only may be a Sin, but it is the Marrying again that makes the Adultery. Of which the only good Reason to be given, is because it is not lawful to have more than one Wife.

Now when it shall again be consider'd, that all this part of our Saviour's Discourse is an Explanation, and Confirma∣tion of this Original Institution and Law mentioned, v. 4, 5. Have ye not read, that he which made them in the beginning, &c. we must conclude, that Polygamy as well as Divorce is a Violation and Transgression of it.

This plainly shews, that whatever Permission of, or Con∣nivance at these Practices may be observed in the Jewish Law, there are so many Imperfections in it, and Defects of that compleater Righteousness, which God now requires, and wou'd then, had that People been able to bear them.

3. And this will teach us last of all, what Answer is to be given to that part of their Objection which is taken from the Example of Abraham, or any other of the Patriarchs before the Law of Moses; who, contrary to the purpose of this In∣stitution, had many Wives or Concubines. The sum of whose case in short is this, that though they were noble Pat∣terns of Faith and Obedience in those Trials, which God made of them, and blessed, and highly favour'd for their singular Confidence in him; yet they were not Patterns of Universal Righteousness, and of all Virtue and Goodness in Perfection.

Abraham had been brought up in an Idolatrous Country, God calls him out from it, and engages him to worship him alone, promising him great Blessings if he wou'd do so. Abra∣ham believes Gods Promises, and obeys them; and God there∣upon,* 1.5 for his Illustrious Faith, declares, that in him all the Nations of the Earth shou'd be blessed, by that Messiah which was to descend from him. Thus Abraham believed in Christ, and approved his Faith in the Resurrection from the Dead, by his readiness to sacrifice his Son in whom these Blessings were promised to him. These were eminent Instances of Confidence and Obedience, with which God was so well pleased, that he resolves to favour and bless him in an extra∣ordinary manner. It is no where said in Scripture, that Abraham was perfect in his Righteousness,* 1.6 but that he belie∣ved God, and that was imputed to him for Righteousness. In other things then he lived according to the Customs and Manners of that Age in which he lived; among whom, it seems, that Polygamy and Divorce had now prevailed. And though God was not at all pleased with these Practices,* 1.7 nor did approve them; yet he was graciously pleased for the sake of his other Virtues, and particularly of this singular Faith, not to impute them to him, nor to punish them. This is all that can be observed from the case of the Patriarchs, which does by no means prove, that what they did was Innocent,

or without Offence. The most that can be drawn from hence is, that God in Regard to the different Ages, and Dispensa∣tions under which Men live, has not always discovered to them what is best in it self, or most agreeable to his Holy Will. But no Practice, or Custom, or Manners of antient times can be improved into a just Vindication of the Inno∣cence of either Polygamy, or Divorce, and much less of For∣nication; nor will any of these Examples prove that what has formerly been done against the purpose and design of this Original Institution, was for that reason free from guilt, or inoffensive to Almighty God. But,

Secondly, This Argument will yet have greater force, when we shall consider that we have now supposed more than is indeed to be granted. For however the case was as to Polygamy and Divorce, yet Fornication was never so to∣lerated as to be approved; nor ever had so much counte∣nance, but that we have clear Evidence that it was always counted an hateful and detestable Vice.

And to make this out, it will be requisite to consider that there is a great deal of difference between Licita, and Hone∣sta, (i. e.) between things tolerated in Governments to pass unpunish'd, and things in their Nature Innocent and without Evil.

This is a rational distinction, and founded on one of the Maxims of Civil Law;* 1.8 Licitum dicitur quod Legibus non puni∣tur. In this sense every thing is Licitum quod fit impune; which the Laws have not prohibited with a Punishment. And whosoever shall consider the defects of all human Laws whatever, will soon see that they can be no certain Standard to distinguish the Good or Evil of Human Actions by. By the Law of the xii Tables the Creditors might divide the In∣solvent Debtor's Body among them: It was tolerated, but common Reason will tell us how much against all Rules of Piety and Religion. Accordingly the Romans had a wise Distinction,* 1.9 Non omne quod Licitum est, honestum est. Every

thing must not be esteemed Good and perfectly innocent; for the restraint of which the Laws make no good Provision by assigning Punishments. Governments may tolerate what Governors do by no means Allow and Approve. That therefore is in this Sense Lawful, which the Letter of the Law has not made Penal in the Offender, which may happen in many Cases against the Approbation and Good Liking of the Law∣giver. Thus it was in Divorce among the Romans, which was permitted by their Law, but we are told that it was not put in Practice for five hundred and twenty Years; their own Sense of the Turpitude of it proving to them an Ef∣fectual Restraint. Laws then may Tolerate, but Honesty ties us up to act by Principles and Offices of Humanity. I think therefore that it will be sufficient to my present Design to shew, that notwithstanding any Toleration of this wicked Practice among the Heathens, yet they were not insensible of the Turpitude and certain immorality of it. By the Laws of the Athenians then,* 1.10 tho' Strangers (i. e.) Women of Fo∣reign Countries were tolerated in this Practice, yet it was an Infamous and Flagitious Crime to corrupt one that was free-born, and the Offender who shou'd so transgress, was by the Law compell'd to marry her.* 1.11 For this reason Peri∣grina or a Strange Woman, was the usual and common Phrase for one that did thus prostitute her self. And for the same reason the Scripture seems to have used the same Language, Judges xi. 2. Thou shalt not inherit in our Father's House for thou art the Son of a strange Woman. Among the Romans, tho' Cicero in his Defence of Caelius, Excuses this Iniquity and says, Quando hoc non factum? Quando reprehensum? Quan∣do non permissum? &c. Yet this indeed is but labouring to make the best of a bad Cause, in behalf of his Client; for in his Accusation of Cataline and his Morals, he makes it up a considerable Part of their Charge, that He and his Compa∣nions were Aleatores, Adulteri, Impuri, impudici; Gamesters, Adulterers, Vnclean, Vnchast. And again, ut comessationes,

& scorta quaererent, they hunt after Revels and Vnchast Women. And how come so many sharp Reflections upon all such Manners: if there had not been some great Evil, some known certain Immorality therein? I will add but one Pas∣sage more out of Heathen Authors, and that I shall tran∣scribe for its great Confirmation of the Difference between Lawful and Innocent things, on which I ground my present Argument. It is out of Porphyry de Abstinentiâ, &c. his Words are these. The Law does not forbid the Common Peo∣ple to have Harlots, but lays a Tax upon such Women for their Li∣cence and Permission, and yet it is accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very reproachful and infamous for Men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but moderately Vertuous, to have any Conversation with such. Which plainly shews that whatever prevailed among the Heathen to the Permission of such a Vice; was only Evil Custom, and Cor∣rupt Practice introduced contrary to the Dictates of their Mind and their Natural Sense of Good and Evil.

As to the Jews, I am of Opinion that all Fornication was absolutely forbidden by their Law. For Deut. xxiii. 17. it is commanded, There shall be no Whore of the Daughters of Israel.* 1.12 And tho' I am not ignorant that some learned Inter∣preters understand this Place to speak of, and forbid any Is∣raelitish Woman to prostitute her self in the Idolatrous Tem∣ples, as the Custom of some Gentiles was: yet as this No∣tion is chiefly raised from the lxxii. Paraphrastic Translation of these Words, so the Reason they allege for this Law comes up directly to our present Purpose, viz. that God wou'd have his own People to abstain from the Leudness and Un∣cleanness of the Gentiles, as well as from their Idolatry.

And if they were not allowed to commit Leudness with their own Women, much less with Strangers, because then the Danger was greater as well as the Sin, in that by their Sensual Communication they might be seduced to Revolt, and by their Leudness fall into Apostacy and Idolatry. Thus it happened in their Abode in the Wilderness, Numb xxv. 1, 2.

The People began to commit Whoredom with the Daughters of Moab, and thereby they call'd the People unto the Sacrifices of their Gods, and the People did eat and bowed down to their Gods. Which Aggravation of their Crime so incensed God, that he sent a Plague among them. And Phinehas, in a singular Fit of Zeal, slaying one of their own Princes and the Midiana∣tish Woman caught in that Fault, was applauded and ap∣proved of God, whose Indignation was thereby appeased, and a Covenant of an Everlasting Priesthood given to Phineas on that Account. And it is remarkable that St. Paul al∣luding to this Passage, charges the Guilt upon their Fornica∣tion. 1 Cor. x. 8. Neither let us commit Fornication, as some of them committed, and fell in one Day three and twenty thousand. And to make appear that I have now put no stricter meaning upon the Jewish Laws than they themselves allowed and pro∣fessed: I shall give you one Passage which Grotius has tran∣scribed out of Philo in vitâ Josephi.* 1.13 Other Nations, says he, are allowed after fourteen Years of age in Cells and Stews to desile themselves with Women that are Prostitutes for Gain: but we are not allowed any such. With us Death is the Punishment de∣nounced against her that shall prostitute her self.* 1.14 So that before Lawful Marriage we have no Communication with Women, but but come pure and chaste to the Marriage of pure Virgins; not meerly to please our Lusts, but for the Increase of our Offspring.

And as to the Ages before the Law, I shall only mention the Action of Simeon and Levi, who when Shechem had de∣filed Dinah their Sister: slew not only him, but all his Peo∣ple, and plunder'd their City, and vindicated this extraor∣dinary Vengeance, by the Notorious Heinousness of the Crime committed; shou'd he deal with our Sister as with an Har∣lot? Gen xxxiv. 31.

So unfit then are the Licentious Practices of former Times to be drawn into a President, or to be alleged for the Vindi∣cation, or Extenuation of this Vice: that upon a little Obser∣vation we may easily discover what a Lively Sense all Man∣kind

both Jews and Gentiles, both before and after the Law, have had, of its being an Hateful, Infamous, and Detestable Practice.

I have one Step farther yet to go, for

3. Lastly. It must be consider'd too, that whatever Dis∣pensation or Connivance God was pleased to grant in former Times to this his first Law, and Original Institution: he has now Revoked and Repealed all such by the Gospel, and bound us up to his Primitive Ordinance. Divorce it is con∣fessed he did permit; not by Choice, but for the Hardness of their Hearts to whom that Law was given. Polygamy he did at most but Connive at, not directly Tolerate or Allow. And from the beginning it was not so:* 1.15 there is the manifest Evi∣dence of his great Dislike of it. And now he says, whom God hath Joined together let no Man put Asunder: There's the Revocation of all former Indulgence and Connivance; and a Reestablishment of the first Law in its ancient and primitive force. Thus God at first decreed that Man shou'd live. And however those in an Obscurer Light have gone astray; we Christians are now once more brought back to God's first Rule, and must walk by it without any such wilful Deviati∣ons: or we have no just Hope of the Mercy of God, and the Salvation of our Souls by Jesus Christ. And whatever we may observe either Practised or Countenanced, either before or under, or after the Jewish Law: we must say of it as St. Paul did of the Idolatry of the Gentiles, Act. xvii. 30. The Times of that Ignorance God winked at, but now hath commanded all Men every where to repent: in that he hath appointed a Day in which he will judg the World by Jesus Christ, who has brought us out of that Darkness into his Marvellous Light.

It is therefore Preposterous, and vain for us to shelter our selves under the Examples and Customs of any Ages, or Per∣sons that have been before us. We are under a Better, and Nobler Dispensation of Grace, and therefore we are tied up to Stricter Rules, and Nobler Degrees of Virtue. Our Reli∣gion

teaches a more Compleat and Perfect Scheme of Univer∣sal Righteousness; and therefore it admits none of these Ex∣emptions, Defects, and Imperfections, which are found in other Laws. Ours gives us a better Hope, and promises us a more exceeding great and glorious Reward, than any other Religion ever did: And therefore it gives no Tolerati∣on of any wilful Offence, but requires us to perfect Holiness, and conform to the whole Will of God in every thing that is Commendable and Good.

Did not God, when he vouchsaf'd to Abraham those ex∣traordinary Manifestations of his Will, by the Ministry of Angels; instruct him in the full Sense of this Law also? It was because he reserved this, with the other more perfect Manifestation of our Duty, till the Revelation of his whole Will by Jesus Christ; thro' whom also he intended a fuller Discovery of that future Recompence, which might Encou∣rage and Invite us to aspire towards that exalted Degree of Purity and Goodness. And hence also it was, that in the Law of Moses there were found so many Tolerations of things not at all Pleasing to, or Approved by Almighty God. It was Agreeable to the Hardness of their Stubborn Hearts, and the present Felicity of this Transient Life, which their Law promised, and at which they chiefly aimed: but not to those Diviner Spirits that live by Faith, and in a Prospect of Eternal Bliss, have their Conversation now in Heaven. Did that God then indulge them, who has now restrained us? Their Indulgence was after the Law of a Carnal Commandment:* 1.16 And our Restraint is after the Power of an Endless Life. Let not then the corrupt Practices, and loose Conversation of former Times, become a Snare and a Temptation to you; and allure you to the Imitation of bad Examples, and an Au∣thority that will not justifie you. I shall conclude this Head with St. Paul's Words, Eph. iv. 17, 18, 19, 20. This I say then and testifie in the Lord, that ye walk not henceforth as other Gentiles walk in the Vanity of their Mind, having their Vnder∣standing

darkned, being Alienated from the Life of God thro' the Ignorance that is in them, because of the Blindness of their Heart. Who being past Feeling have given themselves over unto Lascivi∣ousness to work all Vncleanness with Greediness. But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the Truth is in Jesus. That Holy Profession requires from you a quite different Conversation. And this brings me to what I proposed

II. Secondly; Which was to prove the Greatness of this Sin from Christian Principles, by shewing how contrary this Practice is to the Precepts and Commands of God in the Go∣spel of Jesus Christ; and how absolutely inconsistent with all sound Hope of Mercy and Salvation thro' him. And here I shou'd have a very easie Task, if Men had but a due Vene∣ration and Esteem for that Faith into which they have been baptized. But the Misery is, that there is so much Cool∣ness, Lukewarmness, and Indifference in Religion; that neither the Laws, nor the Threatnings, nor the Promises of the Gospel, make a due Impression on Mens Minds. So that they can hear the Vengeance of God denounced against their Sins, and yet not tremble; and Death, and Hell, and Eter∣nal Burnings threatned, and yet not be afraid. They read God's Solemn Declarations of punishing all impenitent Sin∣ners, with Everlasting Destruction from the Presence of the Lord; and yet, by I know not what Mysterious Arts, flat∣ter themselves, that they shall escape, and find Uncovenant∣ed, Unpromised Grace and Mercy at the last. And what shall we do when the Terrors of the Lord, with which St. Paul used to perswade Men, have lost their Force; and the severest Threatnings of Divine Vengeance come to be despised? Among Primitive Christians, Faith was strong, their Love sincere and cordial, and their Zeal affectionate and warm. Then Men did so believe the Gospel, as to receive it as the Guide of their Consciences, and the Rule of their Lives, and

the only Foundation of their Hope, and Expectations of Sal∣vation. Then they so desir'd that Celestial Recompence which God has promised, as to be willing to come up to the most exalted Degrees of Goodness, that they might attain to it; and so dreaded, and trembled at the least Apprehensi∣ons of his Displeasure, as with a Scrupulous and Conscienti∣ous Care to avoid and abhor every thing that is by him for∣bidden and discountenanced.

Were such an Heart and such a Spirit in us, it wou'd be easy from a very Texts of the New Testament to baffle all the vain Apologies and Excuses for this Hateful Sin. For,

1. It is expresly forbidden, and the Apostles do in a very earnest and affectionate manner dehort and dissuade all Chri∣stians from it. Christ in his Discourses with the Jews, de∣clared what was God's Original Purpose and Intention at the first Creation; and the Apostles in the very first of all their Constitutions and Decrees, when assembled together in Council at Jerusalem, peremptorily prohibit this Vice, Act. xv. 28, 29. It seemed Good to the Holy Ghost, and to us to lay upon you no greater Burden than these necessary things; That ye abstain from Meats offer'd unto Idols, and from Blood, and from things strangled, and from Fornication. Where by the way we have a clear Argument to prove that Fornication was esteem'd contrary to the Jewish Law.

For the Question in debate was, how far the Gentile Con∣verts shou'd comply with the Customs and Manners of the Jews. And this is the Result of the Debate, that they shou'd abstain from the Pollutions of Idols, and from Fornication, and from things strangled, and from Blood. Which is as much as tho' it had been said,* 1.17 we require from you no greater Com∣pliance to the Law of Moses than in these particular things.

But some Scruples may possibly arise concerning the Per∣tinency of this Sanction to our present Purpose; in that it's here joined with some things that were not in themselves evil and sinful; but only prohibited to prevent Offence and

Scandal to the Jews. Such is their Abstinence from things strangled and from Blood; the eating of which, is not in it self a Sin, tho' it were forbidden by the Jewish Law.

To remove this seeming Difficulty, it will be necessary to look a little closer into the true purpose and Design of this Apostolical Decree. To the right understanding of which, we must observe, that when the Apostles thought fit not to impose the Jewish Ordinances upon the Gentile Converts; they had yet some evil and corrupt Opinions to provide against. The Gentiles had been taught that tho' they were Vile and Flagitious Persons that did prostitute themselves to others; yet that 'twas not a Sin to use such. And as Grotius observes, tho' the Apostles found it easy to convince the Gen∣tiles in Matters of Divine Worship, and Common Honesty: yet the Prejudices of their former corrupt Conversation stuck so fast upon them, that they were not easily brought up to this Noble Degree of Christian Purity. To oppose which Prejudice they expresly prohibit Fornication by this unani∣mous Command.

Another Opinion of theirs was, that seeing all Creatures of God are in themselves good, and were created for the Be∣nefit of Men, therefore they though it was lawful for them to eat all Meat whatsoever, and wheresoever they found it. And in their full Persuasion of the Innocence of this Liberty; they made no Scruple to be present at the Hea∣then Idolatrous Feasts; and under that Pretence communi∣cated with them in Idolatry. This therefore the Apostles absolutely forbid.

And though this which they alledged might possibly be a good Argument for their not abstaining from things strangled, and from blood; yet the Jews having a certain Tradition, that these things were forbidden before the Law of Moses, and had been held unlawful ever since the days of Noah; they could not be satisfied that they were innocent. And therefore in compliance to their Perswasion and Opinion, the

Apostles restrain the Gentiles in the use of that liberty, in those two cases; to give no Offence unto the Jews. So that they had a two-sold end in this their Sanction. And though some of these things were forbidden, upon Prudential Considera∣tions, and to prevent Offences; Fornication was one of the Real Evils and prohibited for its great and certain Immo∣rality.

And to evidence the Truth of this, do but consider, after what an earnest and affectionate manner, St. Paul disswades from this notorious Vice, 1 Cor. vi. 9, 10. he addresses him∣self with a great deal of Zeal, as to Men that were yet un∣willing to believe that there was any great evil, or danger in this Practice; and he warns them to have a care of this Delusion. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Re∣vilers, nor Extortioners, shall inherit the Kingdom of God. And again, 13, 14, &c. Now the body is not for Fornication, but for the Lord, and the Lord for the body. Know you not that your bodies are the Members of Christ? Shall I then take the Members of Christ, and make them the Members of an Harlot? God for∣bid. What, know you not, that he that is join'd to an Harlot, is one body? For two, saith he, is one flesh; but he that is joined unto the Lord is one Spirit. Therefore flee Fornication, every other Sin that a Man doth is without the body; but he that com∣mitteth Fornication, sinneth against his own body. Again, Gal. v. 19, 20, 21. Now the works of the flesh are manifest, which are these, Adultery, Fornication, Vncleanness, Lasciviousness, Ido∣latry, Witchcraft, and such like, of which I tell you before as I have told you also in time past; that they which do such things shall not inherit the Kingdom of God. And Eph. v. 3, 5, 6, 7. But Fornication, and all Vncleanness, or Covetousness, let it not be once named among you, as becometh Saints. For this you know, that no Whoremonger, nor unclean Person, nor covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of Christ

and of God. And then he alludes to the delusive Notions, whereby they did excuse and extenuate this Vice. Let no Man deceive you with vain Words, for because of these things cometh the Wrath of God upon the Children of Disobedience. Be ye not therefore Partakers with them. And Col. iii. 5, 6. Mor∣tify therefore your Members which are on the Earth, Fornication, Vncleanness, Inordinate Affection, Evil Concupiscence and Co∣vetousness which is Idolatry. For which things sake the Wrath of God cometh upon the Children of Disobedience. Where the Apo∣stle declares, that whatever Pleas Men may allege, these are all hateful Sins, and such which provoked the Indignation of God even against the Heathens themselves; and therefore Christians are under greater Obligations to abstain from them. 1 Thes. iv. 3, 4, 5, 7. This is the Will of God, even your Sanctification that you shou'd obstain from Fornication, That eve∣ry one of you shou'd know how to possess his Vessel in Sanctification and Honour; not in the Lusts of Concupiscence, as the Gentiles which know not God; for God hath not call'd us to Vncleanness, but to Holiness, and Heb. xiii. 4. Marriage is honourable, and and the Bed undefiled, but Whoremongers, and Adulterers God will Iudge. 'Tis the Charge against the Church of Pergamos, that it was Corrupt, and had them there that hold the Doctrin of Baalam, who taught Balac to cast a Stumbling Block before the Children of Israel, to eat things sacrificed unto Idols, and to com∣mit Fornication, Rev. 2. 14. And against the Church of Thya∣tria; that it suffer'd the Woman Jezabel, which calleth her self a Prophetess, to teach and seduce my Servants to commit Fornica∣tion: And I gave her Space to repent of her Fornication, and she repented not: upon which follow several severe Threatnings of God's heavy Judgments; in case they were not seasona∣bly prevented. And Rev. xxi. 8. The Fearful, and Vnbe∣lievers, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters shall have their Part in the Lake which burneth with Fire and Brimstone, which is the Second Death.

Now after such numerous Declarations, and so great a Cloud of Witnesses; with what Countenance, and on what Grounds can Men conceit their roving Pleasures innocent, or free from the extremest Danger of everlasting Condemna∣tion? These Texts are so positive, so plain, so intelligible, and so express; that I cannot but wonder how those who re∣tain any Reverence for the Gospel of Christ, can pretend to any Hope of Salvation by it, while they continue in this Sin.

II. The Reasons which St. Paul here alleges do farther shew that this Practice must be both Offensive and Dan∣gerous.

1. He answers the most plausible Suggestion that was pleaded by the Corinthians for the Vindication of it. They pleaded that their Bodies were their own; and that every Man was so far Lord of himself, that it was in his Power and Right to use it as he pleas'd. To which St. Paul replies No; their Bodies were not so absolutely their own, nor had they any such incontrolable Authority, or Dominion over them. God that made them, and with Divine Wisdom con∣triv'd their Frame, had a better, and more Natural Right than they; And by Virtue of that, might lay upon them what Restraints he shou'd think convenient. Their Bodies too when by Sin become Mortal, and subject to Corruption, are Redeemed by the Blood of Christ, and entitled to Immor∣tality again. And Christ by Virtue of the Price which he paid for them on the Cross, has a Title in, and a just Autho∣rity over them. So that the Foundation of this Pretence is delusive and vain. As Creatures of God we must be subject to his Dominion, and as the Redeemed of Christ we must receive from him what Laws, Injunctions and Commands he pleases. 1 Cor. vi. 19, 20. Ye are not your own, for ye are bought with a Price; therefore glorifie God both in your Body and in your Spirit, which are God's Right and Property. And this is the very same thing that he urged, v. 13, 14. Now the Body is not for Fornication, but for the Lord, and the Lord for the Body.

i. e. Christ was raised from the Dead, that he might raise us also to Immortality: and therefore we are bound not to live unto our selves, by giving up our Bodies to Pleasure in the Lusts of the Flesh; but to devote our selves to the Service of that Great God who made us, and to the Obedience of Christ, who died to expiate our Guilt.

2. He argues in the next place, from the great Uncomeli∣ness and Indecency of this Practice, in Consideration of our close and near Relation to Christ, v. 15, 16. Know you not that your Bodies are Members of Christ, shall I then take the Members of Christ and make them the Members of an Harlot? God forbid, &c. In which Words he declares what our Liturgy has truly and properly express'd; that we Christians are one with Christ, and Christ with us. And that Union is not only in the way of Polity Ecclesiastical, as we are Members of his Church, and intitled to the Spiritual Privileges and Offices thereof: but in a much Nobler and Diviner Sense, He has taken upon him our Flesh, and he has communicated to us his Spirit; and this Spirit is the Bond and Medium of that Unity betwixt us. For by one Spirit we are all baptized into one Body, 1 Cor. xii. 13. And as the Soul of Man is the Foundation of Life, and of Vi∣tal Union in all the Members of the Body; so is the Spirit of God the Foundation and common Principle of Spiritual Life and Grace in all true Christians whatsoever. And as certainly as Jesus Christ has taken on him our true and real Flesh; so certainly has the same Christ communicated to us of that Holy Spirit which abides in him. For which reason our Apostle says, v. 17. He that is join'd to the Lord is one Spirit with him, and Rom. viii. 9. If any Man hath not the Spi∣rit of God, he is none of his.

Now having instructed the Corinthians in this Doctrin, he recommends it to their own Serious Consideration, how Unseemly, and Shameful, and Unworthy it is, for Men in so near a Relation to God, and so close an Alliance to the Son of God, to have Fellowship and Union with the most

Infamously Vile and Detestable of all Human Creatures. Shall I take the Members of Christ, and make them the Members of an Harlot? God forbid. This is an Evil that ought not to be done. This is scandalous and abominable. He appeals to the common Sentiments of Mankind. It must be preposte∣rous and absurd to pretend Union with Christ, and to profess that Union, the Foundation of our Hope of Mer∣cy and Salvation by him: and at the same time to conso∣ciate with the most hateful of all Creatures, by a Vice for∣bidden under the Penalty of everlasting Condemnation. The very Nature of God, who is Holiness, and Light, and in whom there is mo Darkness at all, is a sufficient Proof how disagreeable all such sinful Practices are, how offensive, how hateful, and how dangerous.

3. He argues from the great Dishonour which a Man does hereby to his own Body. He debases and reproaches himself. He becomes one Flesh with such a Person, as he is ashamed to own his Relation to; and for which all Man∣kind besides will despise him, tho' he does not scorn, and loath himself. He becomes in every sence polluted and de∣filed.* 1.18 Every other Sin that a Man doth is without the Body, but he that committeth Fornication sinneth against his own Body. The Prophane is injurious to God, and the Fraudulent to his Brother, and the Mischief of all other Sins falls first at a distance from ones self. But the Mischief of Fornication falls more immediately on the Offenders own Head; his own Body is debased in the very Trespass he has committed.

Nay the Apostle has improv'd this Consideration from the former; and tells us, that by the Residence of that Holy Spirit within us; our Bodies are so honour'd by Almighty God, as to be esteem'd and valued as his Temples, Places of his Residence, dedicated to his Use, and devoted to his Service, v. 19. Know you not that your Bodies are the Temple of the Holy Ghost which is in you, and which you have of God.

And again, 1 Cor. iii. 16. Know you not that ye are the Tem∣ple of God, and that the Spirit of God dwelleth in you. From whence he takes occasion to warn them of the Danger of dishonouring of themselves by Fornication; because, v. 17. If any Man desile the Temple of God, him will God destroy: For the Temple of God is holy, which Temple are ye.

These are the Arguments which St. Paul makes Use of to convince and to dissuade all Christians from this Vice. These indeed are Christian Arguments, founded upon Chri∣stian Doctrines, and Spiritual Reflections, but of very great Force, and not at all to be despis'd.

For this Union with Christ, by the means of his Spirit, is one of the great Priviledges of a Christian; one of the great Benefits of our Redemption; and our only Hope of Mercy and Peace, and Comfort, and Reconciliation thro' his Blood. Does then Fornication break off this close Alli∣ance with Christ, destroy this Union? that is to the Soul in a Spiritual Sense, like loping off an Arm or a Leg from the natural Body. 'Tis alienating the Man from Christ, and cutting off all his Hope of Reconciliation in him. 'Tis in effect rejecting him from the Covenant of Grace; and blotting out his Name from the Book of Life.

Again, does St. Paul say, that by Fornication a Man disho∣noureth his own Body, and desileth those Temples which God has consecrated to himself, to be the Habitations of his Ho∣ly Spirit. God, who has punish'd the Pollutions of his Tem∣ple at Jerusalem, with the Death of the profane Offender, will certainly punish the defiling these living Temples with Eternal Death, and the most dire Effects of his severest Ven∣geance and Indignation. Besides, in desiling the Habitation of God's Holy Spirit, we must grieve that Spirit, and resist, and repel it, and drive it away from the intended place of its Residence and Abode. And how can a Practice be either innocent or safe: that so provokes our God, that we become abandon'd of the true Principle and Foundation of all Grace,

Spiritual Life, and Sanctification? Especially, when St. Paul has so solemnly declar'd, That if any Man have not the Spirit of God he is none of his. But to add yet more force to these Considerations, consider,

III. Lastly, That this Sin in particular is absolutely incon∣sistent with those Qualifications which the Gospel requires from us, as the indispensable Condition of Salvation. To this purpose we all know very well, that when Christ came into the World to redeem Mankind from Eternal Death, he at the same time intended to destroy the Power of Sin in us, and call us back from the Perpetration of those Iniqui∣ties, which had been the Original Occasion of our Misery. For this reason, together with his Promises of Grace, Mer∣cy and Peace; he has added several Holy Precepts and Com∣mands, and strict Injunctions, and Rules of living well; which every one who comes into this Covenant, and desires to be a Partaker of this Hope, is bound to observe. And that we might have a due and deep Sense of the Necessity of this Obedience: he has inserted it into our Covenant, and made it the Indispensable Condition of his Promises, without which we have no Hope, no Title to any of the Blessings, Benefits, or Comforts of the Gospel.

Now among the several Qualifications which the Gospel on this Account requires from us; there are those two emi∣nently recommended, and strictly exacted, that we should be Pure, and that we should be Holy. So that a sincere Chri∣stian needs no better Argument, no stronger Proof of the Greatness of this Sin, and the danger that attends it; than to consider with himself how contrary it is to, and how ut∣terly inconsistent with both these Qualifications.

1. We are commanded to be Pure, Mat. v. 8. Blessed are the Pure in Heart, for they shall see God. And it was St. Paul's Advice to Timothy, 1 Tim. v. 22. Keep thy self pure. And Phil. iv. 8. there are recommended to us, whatever things are pure: and St. John declares both the Nature, and the Neces∣sity

of this Purity. He that hath this Hope in him, must purifie himself as God is pure, 1 Joh. iii. 3. Now this word Pure, in its natural and proper Signification, denotes the being with∣out any Mixture, that may make a thing worse than it is in it self. The Vessel is said to be pure that is without Soil or Taint, and the Wine is said to be pure that is neither mud∣ded by its own Lees, nor by any Adulteration. From hence it is used in a Moral and Religious Sense, for being without those Pollutions and Desilements which make us hateful, and unacceptable to our God. And tho' under the Law, and among the Superstitious Heathens, there were many Ex∣ternal Defilements; yet in the true, proper, Gospel Sense, nothing pollutes, nothing makes us unclean, and unacceptable to God, but what is a Sin, contrary to his pure Nature, and makes us unfit for his Divine Conversation in Heaven.

All Sin whatever does thus corrupt, and defile, and pol∣lute us; yet it it remarkable, that this sensual Vice is par∣ticularly singled out, as one of those that has an extraordi∣nary Malignity in this Respect. And the repeated Mention of Uncleanness, that so frequently occurs in the New Testa∣ment, is directly levell'd at Adultery, Fornication, and all unlawful Lusts. Thus St. Paul speaking particularly of the abominable Lewdness of the Romans, says of them, Rom. i. 24. that God gave them up to Vncleanness through the Lusts of their Hearts. And 2 Cor. xii. 21. he speaks of those who had not repented of their Uncleanness, Fornication and Lascivious∣ness, which they had committed. For this reason they are joyn'd together, Gal. v. 19. The Works of the Flesh are these, Adultery, Fornication, Vncleanness, Lasciviousness. And Col. iii. 5. Fornication, Vncleanness, Inordinate Affection, and evil Concupiscence. These are the Defilements, and Pol∣lutions, which destroy that Purity, that Christ has made the Indispensable Condition of our seeing God. And in the Lan∣guage of the New-Testament to be Pure is to be Chaste; and Chastity is the Virtue very often particularly intended when the Gospel speaks of Purity.

2. We are commanded also to be Holy; and Holiness is expresly declared to be that qualification without which no Man shall see the Lord, Heb. xii. 14. Now in whatever it is that this Holiness consists; it is observable, that to avoid, and abstain from Fornication makes up one necessary part of it. This is undeniably evident from St. Paul, 1 Thes. iv. 3, &c. This is the Will of God, or that which he requires from you as the great evidence of your Sanctification; That you should ab∣stain from Fornication, that every one of you shou'd know how to possess his vessel, or body, in Sanctification and Honour. If there∣fore the true notion of Holiness, shall be found to consist in a Discrimination and Separation from the rest of the World by a nearer relation to God, and a more particular Devotion to his Worship and Service; it will follow, that Gods certain Purpose and Design, when he made our Sanctificati∣on to oblige us to abstinence from that Vice, was thereby to declare, that we shou'd Discriminate and Distinguish our selves from the rest of Mankind throughout all the Earth by stricter Rules of Chastity, and a more eminent degree of Purity in all our Conversation▪ And all Pretensions to the True, Christian, Evangelical Holiness, are vain and frivo∣lous, and trifling in any Man, who lives still in Fornication. That Uncleanness is for the Gentile World, who live in Darkness, and are given up to the Lusts of their own Hearts. But we have not so learned Christ; We are a chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar People, beloved and favoured,* 1.19 and elected of God; that we should show forth the Praises of him, who hath call'd us cut of Darkness into his marvellous Light.

It is therefore no excuse for us to look back upon the cor∣rupt Conversation of former times, and the effects of more inferior and imperfect Dispensations. For the matter is come to this last issue, whether Jesus Christ into whose Name we have been baptiz'd, be indeed our Saviour, in whom is all our hope of Mercy and Everlasting Peace; or whether we

look for Salvation in any other? If not, it concerns us to re∣ceive his Gospel as the rule both of Faith and Manners; to suffer its Doctrines to determine our Consciences and Judg∣ments; and its Precepts and Commands to guide and direct our Lives. Whatever other Men do, we must cleanse our selves from all Impurity both of Flesh and Spirit; we must abstain from fleshly Lusts, and flee Fornication; or we shall not inherit the Kingdom of God. While any Man continues in this wick∣ed Practice, he is void of Grace, and of the Holy Spirit of God, and of that Evangelical Purity and Holiness without which no Man shall see the Lord. I proceed therefore▪

III. Lastly, To speak a little of the natural Turpitude of this Sin, and the mischievous Evils and Consequences that attend it. And were Men but sincere and impartial in their Enqui∣ries into Truth, it were easie to shew that this Law of God in the Institution of Marriage in all the parts of it is founded on sound and good Principles of Reason.

Divorce countenances the imperious humours of ill natu∣red Men, and gives encouragement to them to make quar∣rels and dissentions with the first Wife, whenever new Charms shall inflame them to desire a Second. Polygamy divides that Love which ought to be entire, and must and will inevitably be attended with that unequal Partiality towards one, which will bring the others into contempt and hatred. And the Jealousie of Rivals upon such occasions, must needs bring Di∣visions, and Distractions to a Family.

But our present business is only with Fornication. And to shew that all the Laws and Precepts of the Gospel, have their Foundation in the real difference between good and evil, and are in themselves Beneficial and Profitable to Men; let it be consider'd whether the Dignity, and Honour of hu∣mane nature, is not concern'd in our abstinence from this wicked and enormous Vice. Wherein is it that Man excells Brutes, and becomes in any respect a nobler and better, not

to say, also a Diviner Creature? Is it not in the more valu∣able faculties of the Soul? In an over-ruling Will, and a ca∣pacious Understanding; in the power of Thought and Rea∣son, to which all inferior Passions and Affections were at first created in a due and orderly Subjection. And does not to this day the true difference of our Natures consist in this; that Reason is the ruling Principle in us, and Appetite in them? By which we become capable of better and nobler Actions; of Communion with God in Heaven, and a Con∣versation more Divine?

How then shall we vindicate the Dignity of our Diviner Nature, but by keeping up the Dominion and Superiority of our Reason over the vile Affections and Inclinations of the Body? Or in what can we more Dishonour or Debase our selves, than in subjecting the noble Faculties of the Soul, to the Tyrannic, Usurped power of our depraved Appetites and Lusts? And does not every wicked Man in Fornication and sensual Uncleanness do this? Does Reason prevail? Does Conscience, or does Lust bear sway in him, who gives him∣self up to the conduct of his loose and sensual Desires? To follow the impulse of vile Affections, and Inclinations; and without restraint Debauch and Prostitute himself at the In∣stigation of his carnal Appetites? What is this but to Disho∣nour his Nature, level himself with Beasts, degenerate into a Brute that has no Understanding; and reproach both the Wisdom and Goodness of God who made him of a nobler shape and frame? So that if Men wou'd think seriously, and without partiality; it were easie from the Principles of Rea∣son, and Natural Religion, as well as of Reveal'd, to disco∣ver that this is a shameful and detestable Vice.

But it will appear yet more odious, if we give our selves the trouble of but a few short Reflections, on the mischie∣vous and pernicious Consequences that attend it.

1. First then consider the unhappy calamitous fate of that spurious brood that happens to be born by this Vice, Shame,

Infamy, and great Disgrace; tho the least of all these Evils, are such as the wiser Heathens had very deep and lively Ap∣prehensions of. To this purpose Plutarch in his Treatise of the Good Education of Children, has these Words. That they who desire to have Children well esteemed and of Good Repute ought by no means to cohabit with com∣mon Women that Prostitute themselves.* 1.20 For they who either by Father or Mother are infamously born, will have that indelible Infamy attend them all their Life long, and be a ready occasion always at hand to every one that has a Mind to affront and reproach them. But indeed this Evil does not affect only the Character and Credit of the Children so born: but sometimes it becomes a means of in∣fecting their Bodies, and shortning their Lives; while they labour under Calamitous Infirmities, and bring Rottenness, and Abominable Putrefaction into the World with them. Nay sometimes the Son of Fornication falls an early Sacrifice to conceal his Mothers Shame: and as one great Evil too commonly is followed by another, this enormous Vice often becomes the Introduction to Unnatural Murder. And he who begets such an Illegitimate Child, is inevitably injuri∣ous and unjust to his own Offspring; in that by the Baseness of his Birth, he is cut off from all Title or Claim to the Inhe∣ritance of his Father's Fortune and Honour: which by the Original Laws of God and Nature, the Offspring of Man shou'd have a Right and Title to.

And indeed what farther Evidence can we have of the Hateful and Detestable Apprehensions which all Mankind in all Ages ever had of this Enormous Practice, than this? That the Children of Fornication have in all civiliz'd Govern∣ments been Neglected and Disregarded; nor allow'd any Pretence of Title or Claim to the Inheritance of their Fa∣ther. These very Laws and Constitutions of almost all Na∣tions of the World, are a most Certain and Irrefragable Proof that this Vice always was detested and abhorr'd by them?

And yet there is a worse, and far greater Calamity that commonly attends the unhappy Children of such Ungodly Parents. And that is, that either the want of Natural Af∣fection or Shame, and a Consciousness of Guilt in the Pa∣rents occasion a certain Neglect and Disregard of the Chil∣drens Virtuous and Religious Education. And every one that seriously considers the mighty Influence which Educati∣on has to make Men either Good or Bad, must confess that the Mischief of this Neglect is very deplorable and much to be lamented. This for ought we know might be one great End and Purpose of God in the Original Law and Institution of Marriage. By sanctifying which State, and ordaining that Union to be inseparable and perpetual, he lays so firm and Rational a Foundation for each Parents Affection to their Children, as will always oblige them to be careful and solici∣tous for their good. And that which seems much to favour this Conjecture, is, That God most certainly did provide, not only for the Propagation and Increase of Mankind: but also that it might be in such a manner as might best secure their being trained up in the Knowlege of him. And as might most strongly oblige their Parents to instruct them in that Virtue and Piety, which will at last bring them to the Eternal Happiness and Glory for which they were Original∣ly designed.

And yet however necessary this good Education is in the Judgment both of God and Man: it is morally impossible that the Children of Fornication shou'd be Religiously brought up. Oftentimes either the Poverty, or the Shame of the Parents, cause them to be exposed in the Streets, and consequently to be put out by the Parish where they are found. And in such a Case they are thought to fare well, if the Nurse to whose Care they are committed, supplies them with Food and Raiment; but few or none think themselves concern'd in the Good of the Child's Soul, and to teach it bet∣ter Principles than its Parents had. Nor is it easie to imagin

that the Parents themselves shou'd do much better in this Af∣fair. It may be they have not yet repented of their own Iniquity: and if not, it is hard to believe that they shou'd have any great Zeal to implant Grace in others, who stiffle and extinguish it in themselves.

But suppose they have; how will they set about a Work that shall bring afresh into their Minds all the Shame, and Terror, and Confusion that first followed the Commission of that Sin? The Sense of their own Shame will stop their Mouths, and the Rebukes of their Consciences Divert their Purpose, and Prevent their Good Design. So that tho' other Parents may be careless and negligent in the Instruction and Tuition of their Children; these lie under almost a Fatal and Inevitable Necessity of this Neglect. And who knows what great, what irreparable, and it may be Everlasting Mischiefs this one Calamitous Misfortune may be the Cause of? Or how little is it to be wondred at, if such a Shameful Spurious Brood inherit the Vices of their Parents, and be∣come Persons of Reprobate Minds, and given up to Vile Af∣fections and abominable Lusts? What is to be expected from such wicked Practices, but a Propagation of Vice and Naughtiness, and an horrid Increase in great Iniquities: that without some extraordinary Operation of Divine Grace and Mercy brings the whole Generation to Everlasting Misery and Torments?

These are Notorious Instances of the lamentable Evils, and Mischievous Consequences of this Sin. But,

2. The Mischiefs of it falls oftentimes upon the Offenders themselves as well as upon their Offspring and Poste∣rity. And that in the first Place in their Credit and Character, and Reputation. As to Female Prosti∣tutes they even by the Heathens themselves have ever been esteemed the most Infamous and Profligate. And tho' Men are generally of a less tender Fame and Cre∣dit, yet so inseparable and unalienable is Shame from Sin

and Vice, that neither the Commonness of the Practice, nor the Authority of great Examples, nor all the Pleas and Apo∣logies that are alleged for its Excuse, can give it Credit and Reputation. And those who are almost ready to be Advo∣cates for it, yet in the Commission of it are generally sollici∣tous to be conceal'd, and that not only from the Sober and Pious and Grave; but from others of the same ill Life and Con∣versation. And many of these who have made a shift to har∣den their Hearts, and sear their Consciences against the Guilt of it, find it yet very difficult, after all, to harden their Foreheads too against the Shame and Scandal. And tho' in a very Wicked and Degenerate Age, yet there is no Man of what Rank soever, that continues in this Sin and refuses to be reclaimed; but it will prove a Blemish to him, and a Scandal to any Dignity, Office, or Character that he bears. And tho' in Civility and Good Manners he may not discover this by any outward visible Disrespect: yet he must lose considerably in the inward Veneration and Esteem of Men.

Nor does it often fare better with these Sinners in their Estates; of which besides the Evidence of Reason, we have the Confirmation of almost every Days Experience. How often do such Men Ruine and Waste their Substance, and at last become Poor and Despicably Miserable? Thus it fared with these Offenders above two thousand Years ago: Nor has Time or Experience been able to teach such Men to escape the Mischief, any other way but by ab∣staining from the Sin. Keep thee from the Evil Woman, from the Flattery of the Tongue of a strange Woman; Lust not after her Beauty in thine Heart, Neither let her take thee with her Eye lids: for by means of a Whorish Woman a Man is brought to a Piece of Bread, Prov. vi. 24. &c. And Prov. v. 8, 9, 10. Remove thy way far from a strange Woman, and come not nigh the Door of her House, lest thou give thine Honour unto others, and thy Years unto the Cruel; Lest Strangers be filled with thy Wealth, and thy Labour be in the House of a Stranger: and thou

mourn at the last when thy Flesh and thy Body are consumed. Agreable to which is that Advice to the Son of Syrach, Ec∣cles. ix. 16. Give not thy Soul unto Harlots that thou lose not thine Inheritance.

I may very pertinently add here to all the former Mis∣chiefs, the Pernicious Effects of this Sin to the Bodies of those that live in it, who frequently impair their Health, and wast their Strength, and it may be dye Infamous Martyrs to their Lusts by the Rottenness of their Bones, and the Ve∣nemous Infection of a Noisom Scandalous Disease. But I am unwilling to enlarge upon so Loathsome and Odious a Subject. And yet methinks 'tis no small Evidence, no trifling Indica∣tion of God's great Displeasure against this Sin: that he has entail'd a Curse, and a Calamitous Distemper, even to Rot∣tenness and Putrefaction, so peculiarly upon Adultery and Fornication; that it is not to be brought upon any of Man∣kind, but one of these Detestable Iniquities must be the Ori∣ginal Cause of it.

But I pass by all these things with transient Reflections; Not that they are in themselves either small or inconsidera∣ble; for an Infamous and a Wicked Posterity, a Reproach∣ful Character, a Beggar'd Fortune, and an Infected Body, are all of them very great and sore Calamities; But because there are greater Evils and Consequences more pornicious, and more justly to be lamented, yet behind. I mean,

3. Lastly, The Spiritual Mischiefs, and Miserable Con∣sequences to the Soul, in Grieving the Holy Spirit of God, and repelling his Divine Grace, which is the true Fountain of Christian and Spiritual Life in us, and the Blessed Author of our Sanctification. This is an Evil which a very little Consideration will convince us is inseparable from this Vice, and from Adultery; And at the same time more deplorable than all the Evils that can befal our Credit, Estate, or Life: because these ill Effects will follow Men thro' the Grave, and make them Miserable to all Eternity.

For the clearing what I intend on this Head, let it be re∣member'd that I have already shewn, that our Union with God and Christ, is by the Mediation of that Holy Spirit, which Resides and makes its Abode within us. That this is the Principle of Grace and all manner of Goodness in us; that to the joint Operation of this Holy Spirit with our Spi∣rits, we owe both our good Affections and Desires, and also our Strength and Power to do what is Virtuous and Good. That therefore, according to the Proportion of God's Spirit in us, and our own Care to Cherish and Improve it, Such will be the Temper and Disposition of our Souls, and the Degrees of Goodness and Holiness in us. And that by con∣sequence, upon the Want and Deprivation of this Spiritual Assistance, we must lose both our Inclinations and our Pow∣er of being Religious. We must become subject to our Bo∣dies, Appetites, and Sensual Delights; we are then Carnal and sold under Sin, and led by the Instigation of our Lusts, which first wound our Consciences, and afterwards destroy them. We by these Degrees fall under the Power and Do∣minion of Sin, and by means of our own vile Affections are led captive by the Devil at his Will.

This is what the Gospel in several Places teaches and de∣clare to us; and however it may seem Strange and Wonder∣ful in the manner of it, to those who have a weak Faith, and faint Perceptions of things that fall not within the Ken of their Senses: it is a Divine and Certain Truth, and visibly apparent in its Effects upon the Tempers and Actions of Men.

Let it then but once more be consider'd, that Fornication Dishonoureth the Body, and Defileth those Holy Temples which the Spirit of God has consecrated and set apart for his own Habitation; That when we by defiling our Bodies Grieve the Holy Spirit, he will abandon and forsake us; That for our Resisting, and Abusing the Divine Grace of God it will be taken from us: Let us but possess our selves with Just No∣tions

of these mischievous and pernicious Consequences; and from hence it will be easie to find out what must neces∣sarily be the Thoughts, and Dispositions, and Inclinations of such Men towards God and Religion. The Prophet Hosea iv. 11. has plainly taught us what Effects this Sensu∣ality will produce. Whoredom and Wine steal away the Heart, and it must needs fare with these Men as it did with the Romans for these Disorders, viz. that they must be aban∣doned of God,* 1.21 and given up to Vncleanness, and the Lusts of their own Hearts; to vile Affections, and a reprobate Mind; to do those things that are not convenient. These Men must be entirely under the Conduct of their Corrupt Appetites, and Carnal Inclinations. They must needs be enslaved to their Lusts, and hardned in their Sins; and not with∣out great difficulty, to be reclaimed, because they have at present lost not only their Spiritual Strength, but even the principle of good Affections and Desires.

Nay, It is morally impossible that these Men should con∣tain themselves within the bounds of any one single Vice; but Iniquity will encrease, and the Works of the Flesh, and the Lusts of the Body will cloud their Understandings, byass their Judgments, infect their Minds, and debauch their Spirits. So that they can hardly refrain, but that from the dire Effects of this deadly Sin; they must fall into Athe∣ism, Profaneness, Blasphemy, and an Universal Scorn, and Contempt of God, and Religion.

This our own Reason from the Doctrines of the Gospel will teach us to conclude must needs happen; and every Days Experience will confirm it. Atheism and Profaneness are grown to a very great height among us, and are be∣come not only scandalous but formidable. We are fallen into such an Age,* 1.22 as the Roman Historian speaks of; in which our vices are in∣tolerable, and yet become incurable: But consider how long this has been. Since Adultery and For∣nication

have been conniv'd at, and exempted from the Cen∣sures of the Church, and the Punishment of the Civil Magi∣strates. And who are the Men among whom this Tremendous Mystery of Great Iniquity does chiefly work? It is among the Sensual and Unclean, that live in Adultery and Fornicati∣on. These are the Men that dispute the Being of a God, doubt his Providence over the World, and deny the Im∣morality of the Soul. These are they who trample under foot the Son of God,* 1.23 and count the Blood of the Covenant where∣with they were sanctified an unholy thing, and do despite to the Spirit of Grace. These chiefly are they that disdain the Thoughts of Divine Revelation, and set up the Profane Oracles of false delusive Reason against the Infallible and Holy Oracles of God. These are they that blaspheme the name of the Bles∣sed Jesus, and profane the Sacred Scriptures; that speak of a Saviour with Derision, and of Redemption with Scorn; that despise Heaven, and harden themselves against the Ter∣rors of Hell. These are they in whom the God of this World has blinded their Eyes, and cast a Vail before their Understandings, whereby Sacred and Spiritual Things are become to them imperceptible; they know them not, neither indeed can they know them, for they are Spiritually discerned, 1 Cor. 2. 14. In a word, these are they that being swallow'd up in the Desires of the Flesh, and Sensual Delights, have Sti∣sted all the Gracious Motions of the Spirit, have no Taste, nor Relish of Divine and Holy Things; have therefore de∣nied the Lord that bought them, turn'd Apostates from the Faith; and labour to make the Doctrines of it ridiculous, and its Promises and Threatnings contemptible.

Nor is it strange that it should be so. Religion is against them, and therefore in Policy, and their own Defence, they must set themselves against Religion. Christianity threatens Everlasting Burnings, and unquenchable Flames, as the future Recompence of their present for did Pleasures. And they have

no way to harden themselves against these Terrors, and enjoy tolerable Peace within; but by a seared Conscience, and an evil Heart of Vnbelief;* 1.24 by rejecting the Authority of these Threat∣nings, by calling these Flames Folly, and the Gospel that preaches them a Delusion.* 1.25 It is now, since they will not be re∣claim'd, become the Interest of such Men, and their only Hope of Comfort, to perswade themselves that all it says is false. And tho the Truth of Religion is attested by very rational, and strong, and serious Arguments; yet when Men have once resolv'd that they will not obey it, it then becomes their Wisdom too to resolve that they will not believe it. And tho the Infidelity of such Men seems at first Sight much to be wonder'd at: Yet not at all when we seriously reflect upon their Actions. The greatest Wonder of all would be, that Men could live such Lives, and yet believe such Do∣ctrines.

While therefore these Vices are tolerated, or conniv'd at, that repel Grace, destroy the Conscience, and make Men implacable Enemies to Religion, I doubt it will be in vain to hope for a sufficient Restraint of Blasphemy, and Pro∣faneness, and wicked Opinions. Censures and Punishments. may stop Men's Mouths, or make them more secret and re∣tired in their Blasphemy: But the Gospel of our Salvati∣on will hardly gain much better Veneration and Esteem in the Minds of Men; till Adultery, Fornication, and all those abominable Lusts are restrain'd, that debauch Men's Spirits, and create this great Aversion, and Abhorence of Christiani∣ty. The Flesh lusteth against the Spirit, and the Spirit, against the Flesh,* 1.26 and these are contrary one to another. And there∣fore it is to be feared that those Men who indulge them∣selves in the Works of the Flesh, will be always inclin'd, always endeavouring to ridicule, and to deride the Laws of God, and the Revelations of his Holy Spirit. Erroneous Opinions may do a great deal to encourage, and counte∣nance,

and embolden Men in Iniquity; but they have the first Original and Source from vicious Practices; and are commonly first Devis'd and Broach'd by wicked Men of Im∣moral Lives to defend their Crimes, and quell and stifle the sharp Convictions of a guilty Conscience. And these are the Men to whom they prove extreamly pernicious and mis∣chievous. So that the most effectual Prevention and Sup∣pression of Blasphemy, and Profanceness is to strike at the Root of them, and prevent and suppress those Vices that have occasion'd them.

Had it been in the Power of strong Arguments, and sound Reasons, and the Authority of Divine Revelation, well attested, to do this: Neither the one or the other could ever have come to that scandalous Height in a Church and a Nation, where the Gospel has had the best, the most sound, and judicious Defence of its Principles and Doctrine, that the Christian World ever saw, since the Primitive Times of immediate Inspiration. But how little force has the brightest Object where the Humours of the Eyes are mudded and clouded; when the Power of Reflection is lost, and the Medium of Perception so obstructed, that it cannot at all affect the Sense? How little signifie the strong∣est Arguments in Spirituals, when the Heart is sensual, and a Vail cast before the Understanding? When the Mind is corrupt, the Judgment prejudic'd, and byass'd, and brib'd, to reject their Force, and oppose the Truth. And this is the Influence which Adultery, Fornication, and all sensual Uncleanness naturally have on the Mind.

These in a word are usually the Consequences that at∣tend this Unchristian Practice; and when both Character and Fortune, Reputation and Estate, Body and Soul, and that both of themselves and their Posterity are at stake, is it not high time to complain? And may we not be allow'd to expostulate with Men, why they will blind their Eyes, and stop their Ears, and cherish such gross and palpable

Delusions? A Vice that is a certain Violation of God's Ori∣ginal Institution and Law made at the first Creation of the World; directly contrary to the repeated Commands and Precepts of the Gospel; and which besides the other Mis∣chiefs, corrupts the Soul, debauches Men's Spirits, destroys their Consciences, and creates great Enmity and strong A∣versions to God, and to Religion. What can be sinful? what can be offensive? or what can be dangerous to Men's Souls if this be not? But how wretched a thing it is to be hard∣ned in Iniquity, and debauch'd to a deplorable degree of Inconsideration and Insensibility! Wou'd Men calmly and cooly reflect; The Shame and Infamy, the Beggary and Putrefaction, that almost universally attend it, might prove a sufficient and effectual Restraint. But if Temporal Con∣siderations are not enough, yet those who have any Esteem for the Christian Faith and the Doctrines of the Gospel, are bound in Tenderness and Compassion to their Souls, to have a care. Man may allege what they please, and there was never yet any Vice, but the Parties concern'd in it would plead Not guilty, and offer something for its Ex∣cuse. But there is no withstanding these Reproofs, but by direct Apostacy from the Faith; nor any way to evade the Force of these Convictions, but by throwing aside the whole Authority of Christianity at once.

There is indeed a Christian Church that wou'd extenuate the Guilt of this Sin, by the soft Name of Venial; and that I think is the only Plea now left to be made in its Defence. But alas! what Defence is to be made from the Authority of a Church so notoriously Corrupt, both in Faith and Manners; and so far degenerated from the Primitive Spi∣rit of Christianity. Especially, what a Plea is this to those who are not of that Communion? Their Opinions are as good a Defence for praying to Images, and worship∣ping of Saints. And indeed, instead of countenancing this Vice, should rather convince us, that according to the Uni∣versal

Blindness, which by the Judgment of God has hap∣pen'd to them, Idolatry, and Sensuality must needs go Hand in Hand, and as inseparable Companions mutually support and assist each other. Be not deceiv'd then with vain Words, nor imposed on by such Delusions and frivolous Ex∣cuses. But fear and tremble at the heavy Judgments, which God has threatned and denounc'd. Abstain from, and avoid so great, so dangerous a Sin, and so pernicious in its Consequences, with as earnest Care as you would Death it self, or the very Gates of Hell.

Deliver thy self therefore from the strange Woman, even from the Stranger that flattereth with her Words,* 1.27 which forsak∣eth the Guide of her Youth, and forgetteth the Covenant of her God. For her House inclineth to Death, and her Paths unto the Dead. None that go unto her return again, neither take they hold of the Paths of Life. And especially, remember that Faith into which you have been baptiz'd; know what man∣ner of Spirit you are of,* 1.28 and consider the end of your Conversation. God has not call'd you to Vncleanness,* 1.29 but to Holiness. Your Con∣versation is in Heaven; Mortisie therefore your Members that are on the Earth,* 1.30 Fornication, Vncleaness, Inordinate Affection, Evil Concupiscence,* 1.31 and Covetousness, which is Idolatry: For which things sake the Wrath of God cometh on the Children of Disobedience.* 1.32 Be ye not therefore partakers with them; but as he who hath call'd you is holy, so be ye holy in all manner of Con∣versation.

Notes

• * 1.1

  Bishop Patrick on Gen xxvi.
• * 1.2

  Jo. iv. 24.
• * 1.3

  Grotius de jure B. & P. l 2. cap. v. §. ix.
• * 1.4

  Mat. xix 9.
• * 1.5

  Jo viii. 56. Heb. xi. 19.
• * 1.6

  Gen xv. 6.
• * 1.7

  See Bishop Patrick on Gen. xv. 6.
• * 1.8

  G••ot. de Jure B. & P. 342.
• * 1.9

  D••gest. Lib. 1. Tit. 17 §. 144.
• * 1.10

  Ter. A∣delph. A. iv. Sc. 5.
• * 1.11

  M D••cier in Ter.
• * 1.12

  Spencer de Legibus 〈◊〉〈◊〉 & le Clerk.
• * 1.13

  In Matt. v. 31.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Matt.
• * 1.16

  Heb. vii. 16.
• * 1.17

  v. 20.
• * 1.18

  Ver. 18.
• * 1.19

  1 Pet. 2. 9.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.
• * 1.21

  Rom. 1. 24, 26, 28.
• * 1.22

  Ad haec tempota qui∣bus nec vitia nostia, nec remedia pati possumus, perventum est. Liv.
• * 1.23

  Heb. x. 29.
• * 1.24

  1 Tim. iv. 2.
• * 1.25

  Heb. iii. 12.
• * 1.26

  Gal v. 17.
• * 1.27

  Prov. ii. 16, 17, &c.
• * 1.28

  Luk. ix. 55.
• * 1.29

  1 Thess. iv. 7.
• * 1.30

  Phil. iii. ••••
• * 1.31

  Col. iii. 4.
• * 1.32

  Eph. v. 7. 1 Pet. i. 15.