A sermon against adultery Preached upon Sonday the 7th. of May, in the year 1671; in the parish church of St. Michaels in the City of York. By J. S. Master of Arts.
WE find by many Passages in this and the following Chapters, that our Saviour had much to do to free the Law of God from those perverse glosses and interpretations, which the Ignorance or Malice of men, assisted by the rust and corruption of Time and Age, had fastned to us;
WE find by many Passages in this and the following Chapters, that our Saviour had much to do to free the Law of God from those perverse Glosses and interpretations, which the Ignorance or Malice of men, assisted by the rust and corruption of Time and Age, had fastened to us;
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In this state of things our Saviour now found the Jewish Church, wherein partly the Subtilty of their Doctours and Rabbies, partly the Tradition of the Lawyers,
In this state of things our Saviour now found the Jewish Church, wherein partly the Subtlety of their Doctors and Rabbies, partly the Tradition of the Lawyers,
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and to rectifie these Interpretations, which having done in the former Verses concerning Murder, he begins in the 27 verse to clear those Mistakes which had broken in upon this precept of Adultery; Ye have heard (saies he) that it was said to those of Old, thou shalt not commit Adultery;
and to rectify these Interpretations, which having done in the former Verses Concerning Murder, he begins in the 27 verse to clear those Mistakes which had broken in upon this precept of Adultery; You have herd (Says he) that it was said to those of Old, thou shalt not commit Adultery;
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onely our Saviour having once insisted upon that particular, continues his discourse to it, that so the Comparison and Proportion between the outward actions of the Body,
only our Saviour having once insisted upon that particular, continues his discourse to it, that so the Comparison and Proportion between the outward actions of the Body,
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After which (having thus explained the Terms and put the Case) we shall endeavour to resolve, How, and in what sense this saying of our Saviour is to be understood.
After which (having thus explained the Terms and put the Case) we shall endeavour to resolve, How, and in what sense this saying of our Saviour is to be understood.
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whether in respect of God, or in respect of Men; in respect of God, who was solemnly invocated to be a witness of that Covenant which we wilfully violate, in the presence of whom and his blessed Angels, and the Church of Christ, the marryed persons mutually promised their fidelity to each other,
whither in respect of God, or in respect of Men; in respect of God, who was solemnly invocated to be a witness of that Covenant which we wilfully violate, in the presence of whom and his blessed Angels, and the Church of christ, the married Persons mutually promised their Fidis to each other,
so that (as the Apostle saies) they have now no longer power over their own bodies, in which they have parted with their right and property, and indeed they are now no longer their own but one anothers;
so that (as the Apostle Says) they have now no longer power over their own bodies, in which they have parted with their right and property, and indeed they Are now no longer their own but one another's;
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and so true and real is this Change, and so neer and individual is this Ʋnion, that the expression of the Apostle seems to be very high and hyperbolical, and relishing somewhat of the Poet and the Lover, when he tells us that it is Magnum Sacramentum, a high and a holy Mistery: when he thinks it to be a fit type and resemblance of that, which the most straining heights, the most gallant comparisons, and the most boasting expressions of our Love and Poetry together come infinitely short of;
and so true and real is this Change, and so near and Individu is this Ʋnion, that the expression of the Apostle seems to be very high and hyperbolical, and relishing somewhat of the Poet and the Lover, when he tells us that it is Magnum Sacramentum, a high and a holy Mystery: when he thinks it to be a fit type and resemblance of that, which the most straining heights, the most gallant comparisons, and the most boasting expressions of our Love and Poetry together come infinitely short of;
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and that is the Love and Ʋnion between Christ and his Church; an Ʋnion so neer, that it is indeed flesh of his flesh and bone of his bone, for the same Spirit that conceived him conceivs that, dwells in that, quickens and enlivens and moves that; so that it is not only figuratively and mistically, but truely and indeed his very Body, as the nourishment which I receive and digest,
and that is the Love and Ʋnion between christ and his Church; an Ʋnion so near, that it is indeed Flesh of his Flesh and bone of his bone, for the same Spirit that conceived him deceives that, dwells in that, quickens and enlivens and moves that; so that it is not only figuratively and mystically, but truly and indeed his very Body, as the nourishment which I receive and digest,
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and becomes informed with my Soul, is a part of my Body, so neer and so wonderful is this Ʋnion. And as for the Love of Christ to his Church, it is a flame as far transcending ours as the heavenly does the elementary; this is that that brought him down from Heaven, from the Throne,
and becomes informed with my Soul, is a part of my Body, so near and so wondered is this Ʋnion. And as for the Love of christ to his Church, it is a flame as Far transcending ours as the heavenly does the elementary; this is that that brought him down from Heaven, from the Throne,
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nay from the bosome of his Father, that cloathed him with our corruption, our miserable flesh, debased him to the form of a Servant, and subjected him to those mean, but withal to those affectionate services, which all our vain and mortal love is so far from approaching, that it must vanish and hide it self before that sacred Charity both with shame and wonder; and all this to teach us,
nay from the bosom of his Father, that clothed him with our corruption, our miserable Flesh, debased him to the from of a Servant, and subjected him to those mean, but withal to those affectionate services, which all our vain and Mortal love is so Far from approaching, that it must vanish and hide it self before that sacred Charity both with shame and wonder; and all this to teach us,
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A transgression therefore against this tye and this Love must needs be an heinous sin, heinous in respect of God who is made a Witness to that Covenant; and in this respect it was reasonably done of him who excepted against the testimony of an Adulterer as against a Man perjured already;
A Transgression Therefore against this tie and this Love must needs be an heinous since, heinous in respect of God who is made a Witness to that Covenant; and in this respect it was reasonably done of him who excepted against the testimony of an Adulterer as against a Man perjured already;
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heinous in respect of the person who is made a party to that Covenant, with whom we so carelesly break our faith and loyalty, and lastly very heinous in respect of our Neighbour, whose hedge we break down,
heinous in respect of the person who is made a party to that Covenant, with whom we so carelessly break our faith and loyalty, and lastly very heinous in respect of our Neighbour, whose hedge we break down,
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whilst we do not only purloyn and defile and dishonour that which is his most proper possession, that which is asmuch his own, as his own body is his Wife: Not only dishonour her,
while we do not only purloin and defile and dishonour that which is his most proper possession, that which is as his own, as his own body is his Wife: Not only dishonour her,
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and her whole Family together, but we invade and incroach upon his Inheritance also by making our Bastard his Heir; suborning and stealing into the possession of his Estate the Son of that person, whom of all men living he has reason to detest for having been his most causeless but most injurious enemy.
and her Whole Family together, but we invade and encroach upon his Inheritance also by making our Bastard his Heir; suborning and stealing into the possession of his Estate the Son of that person, whom of all men living he has reason to detest for having been his most causeless but most injurious enemy.
In his heart; that is, Though he hath not committed it in the outward act, but only in his will and intention, for indeed it is the Will only that gives the stamp and the value to the outward actions;
In his heart; that is, Though he hath not committed it in the outward act, but only in his will and intention, for indeed it is the Will only that gives the stamp and the valve to the outward actions;
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That a forbearance of the Outward act onely was all that the Law of God required from them, may appear both by the often and earnest endeavours of our Saviour to assert the Divine Law to its primitive,
That a forbearance of the Outward act only was all that the Law of God required from them, may appear both by the often and earnest endeavours of our Saviour to assert the Divine Law to its primitive,
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and a Wise and Well-born person among the people, yet takes occasion to wonder at the Errour of Polybius the Grecian Historian (as he accounts it) That the Intention only of Sacriledge in Antiochus was the Cause why he was pursued with Divine Vengeance, ending a wicked life with a dispairing and torturing death; as if sayes he, God used to punish Intentions only? So much more you see the light of Nature only in a Wise and un-interessed Heathen was able to discover,
and a Wise and Wellborn person among the people, yet Takes occasion to wonder At the Error of Polybius the Grecian Historian (as he accounts it) That the Intention only of Sacrilege in Antiochus was the Cause why he was pursued with Divine Vengeance, ending a wicked life with a despairing and torturing death; as if sayes he, God used to Punish Intentions only? So much more you see the Light of Nature only in a Wise and uninterested Heathen was able to discover,
than the understanding of a Jew bred up to the knowledge of the Law, and otherwayes Wise and Learned; only because it was betrayed and blinded by prejudice, and tradition of his Teachers.
than the understanding of a Jew bred up to the knowledge of the Law, and otherways Wise and Learned; only Because it was betrayed and blinded by prejudice, and tradition of his Teachers.
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Josephus indeed were in the right, if we consider Man only as a Citizen, as a member and part of a Community, so his thoughts and desires can come into no accompt;
Josephus indeed were in the right, if we Consider Man only as a Citizen, as a member and part of a Community, so his thoughts and Desires can come into no account;
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no Tribunal here upon earth that can take cognizance or exercise Jurisdiction over that which passes within a man if it proceed not to outward act, as to humane Law he is reputed Innocent,
no Tribunal Here upon earth that can take cognizance or exercise Jurisdiction over that which passes within a man if it proceed not to outward act, as to humane Law he is reputed Innocent,
the outward act being added much aggravates the fault, draws more guilt and punishment upon the offender; both because when we proceed so far, we give a greater declaration of our Will fully and perfectly consenting unto sin;
the outward act being added much aggravates the fault, draws more guilt and punishment upon the offender; both Because when we proceed so Far, we give a greater declaration of our Will Fully and perfectly consenting unto since;
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the Sinfulness proceeds from the obliquity of the actions, from the unlawfulness, from the disagreement it hath with the Divine Law, which ought to be the rule and measure of all our Actions:
the Sinfulness proceeds from the obliquity of the actions, from the unlawfulness, from the disagreement it hath with the Divine Law, which ought to be the Rule and measure of all our Actions:
It is the transgression of that that makes a sin, and the transgression of that, in this particular, that makes this particular sin. The consent of the Will to an unlawful desire after a Woman,
It is the Transgression of that that makes a since, and the Transgression of that, in this particular, that makes this particular since. The consent of the Will to an unlawful desire After a Woman,
What this Lust here is, though many are guilty of it, yet perhaps there are many also that are ignorant what the exact meaning of it is, that do not sufficiently conceive the full latitude and extent of it;
What this Lust Here is, though many Are guilty of it, yet perhaps there Are many also that Are ignorant what the exact meaning of it is, that do not sufficiently conceive the full latitude and extent of it;
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I had not known lust, saies he, unless the law had said thou shalt not lust, in the 7th. to the Romans. What, did did not S. Paul think we knew the Commandment? or was he ignorant of that which even Polybius an Heathen could discover, That the inward consent, the intention and resolution to sin, was sin? this certainly cannot be the meaning of this place, there must be some higher sense of it then so.
I had not known lust, Says he, unless the law had said thou shalt not lust, in the 7th. to the Romans. What, did did not S. Paul think we knew the Commandment? or was he ignorant of that which even Polybius an Heathen could discover, That the inward consent, the intention and resolution to since, was since? this Certainly cannot be the meaning of this place, there must be Some higher sense of it then so.
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S. James will help us to the best Exposition of it in his first Chapter and 14 verse, Every man, saies he, is tempted, when he is drawn away and enticed by his own lusts;
S. James will help us to the best Exposition of it in his First Chapter and 14 verse, Every man, Says he, is tempted, when he is drawn away and enticed by his own Lustiest;
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they move blindly and suddenly to whatsoever is acceptable to the Flesh and delightful to the Sense, without any advice of reason at all, without any subjection to the spirit of our Mind, without any conforming themselves to that which ought to be the rule of humane actions, the Law of God. Now certainly that which tempts to evil must needs be Evil it self, that which is perfectly good cannot tempt us;
they move blindly and suddenly to whatsoever is acceptable to the Flesh and delightful to the Sense, without any Advice of reason At all, without any subjection to the Spirit of our Mind, without any conforming themselves to that which ought to be the Rule of humane actions, the Law of God. Now Certainly that which tempts to evil must needs be Evil it self, that which is perfectly good cannot tempt us;
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Whatsover does tempt us therefore must needs be Evil, for temptation to sin being an evil fruit must needs proceed from an evil tree, a Tree that hath its root as deep as the first sin of the first Man,
Whatsoever does tempt us Therefore must needs be Evil, for temptation to since being an evil fruit must needs proceed from an evil tree, a Tree that hath its root as deep as the First since of the First Man,
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But that we may more distinctly conceive the Lust that is here spoken of, and the true nature of it, it is fit that we learn it of S. James in his first Chapter and 14 and 15 verses, where he discovers the progress of it,
But that we may more distinctly conceive the Lust that is Here spoken of, and the true nature of it, it is fit that we Learn it of S. James in his First Chapter and 14 and 15 Verses, where he discovers the progress of it,
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and describes to us the several steps and rises and periods of this Evil. Every one is tempted, &c. Out of which Words the Schools have observed three several steps and gradations of Sin, the Suggestion, the Delight, the Content. First the Suggestion which is not certainly (as some conceive) onely when either our memory or our sense do propose to us an Object in it self delightful to the senses, the injoying whereof is contrary to the Law of God;
and describes to us the several steps and rises and periods of this Evil. Every one is tempted, etc. Out of which Words the Schools have observed three several steps and gradations of since, the Suggestion, the Delight, the Content. First the Suggestion which is not Certainly (as Some conceive) only when either our memory or our sense do propose to us an Object in it self delightful to the Senses, the enjoying whereof is contrary to the Law of God;
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but when it is proposed to us under the consideration of being enjoyed, when by the help and assistance of our nature and rebellious corruption, this very unlawful enjoying is presented and suggested to our desires, towards which the first motions, the starts and beckenings and twitches of our desires, are the first degree of sin;
but when it is proposed to us under the consideration of being enjoyed, when by the help and assistance of our nature and rebellious corruption, this very unlawful enjoying is presented and suggested to our Desires, towards which the First motions, the starts and beckenings and Twitches of our Desires, Are the First degree of since;
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then it becomes, as S. Paul sayes, NONLATINALPHABET, compleat and perfect sin. And indeed these three degrees are not unfitly compared to the three persons that acted their several parts in the first sin of Adam: Namely, to the Serpent, the Woman, and the Man. The Serpent, there's the insinuating suggestion;
then it becomes, as S. Paul Says,, complete and perfect since. And indeed these three Degrees Are not unfitly compared to the three Persons that acted their several parts in the First since of Adam: Namely, to the Serpent, the Woman, and the Man. The Serpent, there's the insinuating suggestion;
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Concerning the last, the express and formal consent of the Will to perform this sin, I have already shewed you, that it is directly and properly that which our Saviour here calls the Adultery of the heart; concerning the second there may seem to be some difficulty; I am not apt to make sins that God hath not;
Concerning the last, the express and formal consent of the Will to perform this since, I have already showed you, that it is directly and properly that which our Saviour Here calls the Adultery of the heart; Concerning the second there may seem to be Some difficulty; I am not apt to make Sins that God hath not;
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and I should be very shie of determining the particular, but that I find those who agree very little amongst themselves; namely, Dominicans, Jesuits, Lutherans, Calvenists;
and I should be very shy of determining the particular, but that I find those who agree very little among themselves; namely, Dominicans, Jesuits, Lutherans, Calvinists;
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yet to agree upon this point, that that which they call Delectatio Morosa, namely that the Delight about enjoying an unlawful Object (if at the least it have any stay and continuance in us) is also to be put in the same rank with Consent it self;
yet to agree upon this point, that that which they call Delectatio Morosa, namely that the Delight about enjoying an unlawful Object (if At the least it have any stay and Continuance in us) is also to be put in the same rank with Consent it self;
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and that therefore even such a del•ght in this particular sin, though we do not fully and resolutely intend and purpose to commit it, is also comprehended under this, Adultery of the heart here spoken of by our Saviour.
and that Therefore even such a del•ght in this particular since, though we do not Fully and resolutely intend and purpose to commit it, is also comprehended under this, Adultery of the heart Here spoken of by our Saviour.
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Lastly, concerning the first degree, those sudden starts and first motions towards unlawful acts, though they are evil in themselves, yet out of Gods mercy, they are not so imputed to those that are in Christ: Not that the nature of them is changed, that of evil they should become good; but that the effect of them is changed,
Lastly, Concerning the First degree, those sudden starts and First motions towards unlawful acts, though they Are evil in themselves, yet out of God's mercy, they Are not so imputed to those that Are in christ: Not that the nature of them is changed, that of evil they should become good; but that the Effect of them is changed,
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as to us-wards they are not evil to condemnation; that is, if we be afflicted and troubled, not pleased and delighted with them, they are left as the Canaanites were amongst the Israelites, to keep us humble towards God,
as to us-wards they Are not evil to condemnation; that is, if we be afflicted and troubled, not pleased and delighted with them, they Are left as the Canaanites were among the Israelites, to keep us humble towards God,
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There may be several senses of these words, he that looketh to lust, for this NONLATINALPHABET, this NONLATINALPHABET here denotes either the event of looking, or the end of looking; the event of looking, that is, he that looketh and afterwards doth lust, or the end of looking, that is, he that looketh purposely that he may lust; Concerning the latter of these, he that looketh purposely that he may lust, he that imploys his senses as Factors for his lusts, to provide fuel for that fire,
There may be several Senses of these words, he that looks to lust, for this, this Here denotes either the event of looking, or the end of looking; the event of looking, that is, he that looks and afterwards does lust, or the end of looking, that is, he that looks purposely that he may lust; Concerning the latter of these, he that looks purposely that he may lust, he that employs his Senses as Factors for his Lustiest, to provide fuel for that fire,
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and to search out objects for those unlawful desires, he that as the Apostle sayes, has Eyes full of Adultery, and therefore looketh that he may lust, of such a Person as this we shall make no scruple to determine, that he directly falls under our Saviours censure here,
and to search out objects for those unlawful Desires, he that as the Apostle Says, has Eyes full of Adultery, and Therefore looks that he may lust, of such a Person as this we shall make no scruple to determine, that he directly falls under our Saviors censure Here,
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if upon that suggestion the•e follow delight, and with that delight sin conce•ves (much more if it proceed so far as to consent and so sin become perfect and consummate) though I pity his case much more then the former,
if upon that suggestion the•e follow delight, and with that delight since conce•ves (much more if it proceed so Far as to consent and so since become perfect and consummate) though I pity his case much more then the former,
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and not out of my severity, but out of my affection and care of his soul and his eternal good, I must tell him plainly and friendly, that I do more then fear, that such a look with such an event ensuing, will at the Judgment seat of Christ be reckoned Adultery in the heart.
and not out of my severity, but out of my affection and care of his soul and his Eternal good, I must tell him plainly and friendly, that I do more then Fear, that such a look with such an event ensuing, will At the Judgement seat of christ be reckoned Adultery in the heart.
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I have at the length discovered to you the nature both of the Crime and of the Fact, and have stated the case and given you such reasons as to me seem concluding,
I have At the length discovered to you the nature both of the Crime and of the Fact, and have stated the case and given you such Reasons as to me seem concluding,
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I come next to propose such motives to your affections, to avoyd this crime and take heed of this Fact, as have offered themselves to my consideration; and first concerning Adultery.
I come next to propose such motives to your affections, to avoid this crime and take heed of this Fact, as have offered themselves to my consideration; and First Concerning Adultery.
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But what shall I say of Adultery in an Assembly of Christians, especially of such Christians as I hope and am perswaded are here present to hear me? a c•ime so impious towards God,
But what shall I say of Adultery in an Assembly of Christians, especially of such Christians as I hope and am persuaded Are Here present to hear me? a c•ime so impious towards God,
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this is a crime sayes J•b, to be punished by the Judges, the purity of the Law of Christ needs not trouble it self about so foul a sin as this is, civil Laws ought to take notice and punish this;
this is a crime Says J•b, to be punished by the Judges, the purity of the Law of christ needs not trouble it self about so foul a since as this is, civil Laws ought to take notice and Punish this;
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A crime that breaks through all Covenants, confounds all Races and Families, disturbs and unsettles all Inheritances, and fills the whole W••ld with Tumult and Madness and Confusion.
A crime that breaks through all Covenants, confounds all Races and Families, disturbs and unsettles all Inheritances, and fills the Whole W••ld with Tumult and Madness and Confusion.
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of this sayes our Saviour, Dictum est antiquis, long ago this sin has been forbidden, it has been reputed abominable ever since Mankind has been upon the earth, in the darkest times;
of this Says our Saviour, Dictum est antiquis, long ago this since has been forbidden, it has been reputed abominable ever since Mankind has been upon the earth, in the Darkest times;
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no Nat•on so barbarous as not to acknowledg it, and in the wickedest of times (wonder not at my expressions) no Nation so extream•y civil as yet to forget it,
no Nat•on so barbarous as not to acknowledge it, and in the wickedest of times (wonder not At my expressions) no nation so extream•y civil as yet to forget it,
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and therefore for my own part, methinks I find my self in the same condition as that Law-giver was, who refused to make a Law against Paricide, because he presumed no body would commit it;
and Therefore for my own part, methinks I find my self in the same condition as that Lawgiver was, who refused to make a Law against Parricide, Because he presumed no body would commit it;
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and therefore of this sin, I hope we shall be so far from the Impudence of naming it, that we shall not so much as have the sinfulness of thinking of it.
and Therefore of this since, I hope we shall be so Far from the Impudence of naming it, that we shall not so much as have the sinfulness of thinking of it.
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For let us consider I beseech you onely two Motives upon which St. Paul perswades us to avoyd Fornication, much more Adultery, you shall find them in the first Epistle to the Corinthians (a People whose City was very notorious for that Vice ) and the sixth Chapter of that Epistle, the Motives are briefly these, That they should therefore forbear that sin, because their members were members of Christ, and because also they were Temples of the Holy Ghost.
For let us Consider I beseech you only two Motives upon which Saint Paul persuades us to avoid Fornication, much more Adultery, you shall find them in the First Epistle to the Corinthians (a People whose city was very notorious for that Vice) and the sixth Chapter of that Epistle, the Motives Are briefly these, That they should Therefore forbear that since, Because their members were members of christ, and Because also they were Temples of the Holy Ghost.
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but I say, be that as it will, I am sure, that which St. Paul speaks of here is Sacriledge to the purpose, to prophane the Temple of the Holy Ghost, a Temple which God has made,
but I say, be that as it will, I am sure, that which Saint Paul speaks of Here is Sacrilege to the purpose, to profane the Temple of the Holy Ghost, a Temple which God has made,
and not Man, a Temple in which God inhabits, wherein the Holy Ghost does truely and literally dwell and reside, to prophane this, not onely to worldly business, but to sinful business, to lust, to uncleanness, to Fornication, to take the members of Christ and make them the members of an Harlot, as •he Apostle sayes, certainly my Brethren, it is the most rhetorical, the most emphatical expression in the whole Bible, the Members of Christ, so pure,
and not Man, a Temple in which God inhabits, wherein the Holy Ghost does truly and literally dwell and reside, to profane this, not only to worldly business, but to sinful business, to lust, to uncleanness, to Fornication, to take the members of christ and make them the members of an Harlot, as •he Apostle Says, Certainly my Brothers, it is the most rhetorical, the most emphatical expression in the Whole bible, the Members of christ, so pure,
so holy, so chaste, so honourable, and to make these the members of an Harlot: an Harlot, What's that? Why what is it but the Common Sewer, that receives all the filth of the Town, I humbly crave your pardon for my expression;
so holy, so chaste, so honourable, and to make these the members of an Harlot: an Harlot, What's that? Why what is it but the Common Sewer, that receives all the filth of the Town, I humbly crave your pardon for my expression;
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this receives but the natural filthiness, but the other receives all the moral filthiness. We would account it an horrid thing for one to take the B•dy of Christ, and tread it in the dirt under his feet,
this receives but the natural filthiness, but the other receives all the moral filthiness. We would account it an horrid thing for one to take the B•dy of christ, and tread it in the dirt under his feet,
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but even to those persons themselves that make use of her, nay I am perswaded at that very time when they are carryed headlong with the violent rage of their impetuous lust, and yet to take the members of an Harlot, why 'tis not possible the Apostle should give a higher expression then this.
but even to those Persons themselves that make use of her, nay I am persuaded At that very time when they Are carried headlong with the violent rage of their impetuous lust, and yet to take the members of an Harlot, why it's not possible the Apostle should give a higher expression then this.
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and after all this cost bestowed upon upon us shall we so unworthily imploy that which has been so •early purchased, shall we any longer sin against our own bodies with this foulness of Fornication? Shall we so profane the Temples of the H•ly Spirit, •nd so horribly pollute and defile the •e•bers of the body of the Son of G•d. O conside• this you that •••get God,
and After all this cost bestowed upon upon us shall we so unworthily employ that which has been so •early purchased, shall we any longer since against our own bodies with this foulness of Fornication? Shall we so profane the Temples of the H•ly Spirit, •nd so horribly pollute and defile the •e•bers of the body of the Son of G•d. Oh conside• this you that •••get God,
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O consider, I bese•ch you, •hat if you be once pluckt away f•om being mem•ers of him who is the Saviour of the W rld, th•re can no manner of deliverance be left either for your Body or your Soul!
O Consider, I bese•ch you, •hat if you be once plucked away f•om being mem•ers of him who is the Saviour of the W rld, th•re can no manner of deliverance be left either for your Body or your Soul!
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for the Adultery of the body cannot be committed by a single person, two together must be involved in that guilt, that's an aggravation that I did not tell you of before,
for the Adultery of the body cannot be committed by a single person, two together must be involved in that guilt, that's an aggravation that I did not tell you of before,
and certainly it is a Consideration that will one day fall heavy, and lye like a talent of Lead upon the souls of the Adulterers and Fornicators, that when one of them is reclaimed from the errors of their way,
and Certainly it is a Consideration that will one day fallen heavy, and lie like a talon of Led upon the Souls of the Adulterers and Fornicators, that when one of them is reclaimed from the errors of their Way,
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yet the other runs still at ryot in their former sins, drenched in those habits of those Lusts which they have cherished and contracted together, easie to be corrupted,
yet the other runs still At riot in their former Sins, drenched in those habits of those Lustiest which they have cherished and contracted together, easy to be corrupted,
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how close, how heavy it will fit to your souls to have been the Authors of anothers unrepented sins, and the instruments of anothers misery for ever,
how close, how heavy it will fit to your Souls to have been the Authors of another's unrepented Sins, and the Instruments of another's misery for ever,
how foul, how black, how foolish this Wickedness will then appear to you, that the horrour will then be so great to you, that you will esteem them to be in a degree of blessedness that have no sins to account for,
how foul, how black, how foolish this Wickedness will then appear to you, that the horror will then be so great to you, that you will esteem them to be in a degree of blessedness that have no Sins to account for,
but onely their own, and in respect of this Adultery of the Body, will repute it some approaching towards Innocence, to have committed onely the Adultery of the heart.
but only their own, and in respect of this Adultery of the Body, will repute it Some approaching towards Innocence, to have committed only the Adultery of the heart.
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How great therefore must the other crime be, in respect of which this here so condemned by our Saviour looks like Innocence, and indeed well does it deserve to be so condemned, for alas!
How great Therefore must the other crime be, in respect of which this Here so condemned by our Saviour looks like Innocence, and indeed well does it deserve to be so condemned, for alas!
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what thanks is it to us if we have had the consent to sin, though not the opportunity? If we have forborne onely because we have wanted the confidence of solliciting,
what thanks is it to us if we have had the consent to since, though not the opportunity? If we have forborn only Because we have wanted the confidence of soliciting,
or the probability of consenting, or the conveniency of attaining? If we have therefore onely been less guilty because God in his mercy has not permitted it in our power to be more!
or the probability of consenting, or the conveniency of attaining? If we have Therefore only been less guilty Because God in his mercy has not permitted it in our power to be more!
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The Will is reckoned for the Deed in the sight of God, miserable were we if it were nor so in our good Works, and therefore it is but Just it should be so in our ill Works too;
The Will is reckoned for the Deed in the sighed of God, miserable were we if it were nor so in our good Works, and Therefore it is but Just it should be so in our ill Works too;
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O if we would take the Omniscience, and this Omnipresence of God a little more to heart, what manner of persons would we be in all holiness of Conversation? What foul sins would we forbear out of the awfulness to the presence of that infinite Majesty? Whereas for want of this, what a goodly spectacle think you in the sight of God are some meditating hearts?
O if we would take the Omniscience, and this Omnipresence of God a little more to heart, what manner of Persons would we be in all holiness of Conversation? What foul Sins would we forbear out of the awfulness to the presence of that infinite Majesty? Whereas for want of this, what a goodly spectacle think you in the sighed of God Are Some meditating hearts?
We should account it an horrid thing, if any should be so voyd of shame as to commit Adultery in publick, much more if he should do it in a Church, much more then that if he should do it before the whole Congregation, and that also at the time when either our Prayers were offered to God,
We should account it an horrid thing, if any should be so void of shame as to commit Adultery in public, much more if he should do it in a Church, much more then that if he should do it before the Whole Congregation, and that also At the time when either our Prayers were offered to God,
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or his Message delivered to us, such an Act sure we should repute a Sacrilegious Impudence, and there would not be some Phinees awanting, that would be ready to strike through such a Zimri with his Javelin; yet in the sight of that God that made the World, in the presence of him who is the Judge of Spirits,
or his Message Delivered to us, such an Act sure we should repute a Sacrilegious Impudence, and there would not be Some Phinehas awanting, that would be ready to strike through such a Zimri with his Javelin; yet in the sighed of that God that made the World, in the presence of him who is the Judge of Spirits,
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how often do we commit this Adultery of the heart, in private, in publick, in the great Assembly? I will not say in the Church, at the time of Prayers, of Sermon, eve• of this Sermon,
how often do we commit this Adultery of the heart, in private, in public, in the great Assembly? I will not say in the Church, At the time of Prayers, of Sermon, eve• of this Sermon,
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yet I pray God this be rather malice then Truth, but if any have been so miserably Guilty as to come hither with so foul an Intention, I hope God has this day met him in his Way,
yet I pray God this be rather malice then Truth, but if any have been so miserably Guilty as to come hither with so foul an Intention, I hope God has this day met him in his Way,
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But I am weary of this Dunghil, I have dwelt too long in the stench of it, I pass therefore to my third part, from the Crime to the matter of Fact, He that looketh on a Woman to lust after her; he that lusteth.
But I am weary of this Dunghill, I have dwelled too long in the stench of it, I pass Therefore to my third part, from the Crime to the matter of Fact, He that looks on a Woman to lust After her; he that Lusteth.
And here first of all (that we may refr•sh our selves with a better prospect then we have hitherto had) let us first consider the extream and wonderful purity of the Law of Christ, that troubles not it self about outward actions, contents not it self with the consent of the Will, but forbids the delight of the Appetite, and takes care even of the prime affections and first motions of the heart to sin,
And Here First of all (that we may refr•sh our selves with a better prospect then we have hitherto had) let us First Consider the extreme and wondered purity of the Law of christ, that Troubles not it self about outward actions, contents not it self with the consent of the Will, but forbids the delight of the Appetite, and Takes care even of the prime affections and First motions of the heart to sin,
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and humble our selves before his mercy when we consider his readiness to pardon, and his willingness to amend us? How ought we to put on such affections to our selves as he has towards us, to love our persons, and to hate our corrupt•ons? If we be pleased,
and humble our selves before his mercy when we Consider his readiness to pardon, and his willingness to amend us? How ought we to put on such affections to our selves as he has towards us, to love our Persons, and to hate our corrupt•ons? If we be pleased,
if we be deligh•ed with them, there's no hope of cure; nay th•re's no hope of pardon, we every minute grow sicker and sicker, till we are sick unto death;
if we be deligh•ed with them, there's no hope of cure; nay th•re's no hope of pardon, we every minute grow sicker and sicker, till we Are sick unto death;
if we will recover our lo•t health, we must grieve, we must be angry with these Lusts, charme them away with our Prayers, wear them away with Fasting, vex them away with Labour, let a charitable Indust•y employ those affections that would break out into Lust; let it come forth in Fruit, th•t would run out in Weeds;
if we will recover our lo•t health, we must grieve, we must be angry with these Lustiest, charm them away with our Prayers, wear them away with Fasting, vex them away with Labour, let a charitable Indust•y employ those affections that would break out into Lust; let it come forth in Fruit, th•t would run out in Weeds;
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if our heart be suffered to be l•ke a standing Pool, we must expect the surface of it to be covered with Froth and Scumme, where there is fulness of Bread,
if our heart be suffered to be l•ke a standing Pool, we must expect the surface of it to be covered with Froth and Scum, where there is fullness of Bred,
And here I must not pass by a good Observation of Saint Chrysostome upon this Text of our Saviour, He that looketh upon a Woman, &c. that though at the first blush it may appear to be Durus Sermo, a hard saying,
And Here I must not pass by a good Observation of Saint Chrysostom upon this Text of our Saviour, He that looks upon a Woman, etc. that though At the First blush it may appear to be Durus Sermon, a hard saying,
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and we are ready to cry out with the Disciples, Who can bear it, yet if we consider it well, sayes he, it will appear to have more of Gentleness and Lenity then of Hardness and Severity:
and we Are ready to cry out with the Disciples, Who can bear it, yet if we Consider it well, Says he, it will appear to have more of Gentleness and Lenity then of Hardness and Severity:
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Had our Saviour indeed injoyned us to looke, and withall forbidden us to lust, it had been perhaps to many men as if he had bidden them to stand by the fire and yet forbidden them to be warm,
Had our Saviour indeed enjoined us to look, and withal forbidden us to lust, it had been perhaps to many men as if he had bidden them to stand by the fire and yet forbidden them to be warm,
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but when he forewarnes us of our danger and shews how to avoyd it, when he tells us if we be apt to Lust, we should take care not to Looke, this sure is Mercy and Lenity,
but when he forewarns us of our danger and shows how to avoid it, when he tells us if we be apt to Lust, we should take care not to Look, this sure is Mercy and Lenity,
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and are you apt to be overcome with Wine when you drink it? If you have not the gift of Temperance, forbear it altogether, better to drink no Wine at all,
and Are you apt to be overcome with Wine when you drink it? If you have not the gift of Temperance, forbear it altogether, better to drink no Wine At all,
So our Saviour here, Can you not make a Covenant with your Heart not to Lust? Why then make a Covenant with your Eyes not to Looke; I am sure that is in your power,
So our Saviour Here, Can you not make a Covenant with your Heart not to Lust? Why then make a Covenant with your Eyes not to Look; I am sure that is in your power,
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But you will say, Why, to what end was Beauty made then, if it were not made to be seen and looked upon? Here's a Doctrine that turnes all things into the first Chaos, that brings darkness upon the World again,
But you will say, Why, to what end was Beauty made then, if it were not made to be seen and looked upon? Here's a Doctrine that turns all things into the First Chaos, that brings darkness upon the World again,
and a pleasant thing it is to behold the Sun, sayes Solomon, yet we think it very reasonable for the Physician to say to us, Are your Eyes sore? Then forbeare to looke upon that beautiful Light, and in the mean time we do not think it reasonable for the Physician of our Soules to say to us, Are your Eyes Lustful? Then forbear to looke upon that Beautiful Woman; Yes, perhaps we begin to think it somewhat reasonable,
and a pleasant thing it is to behold the Sun, Says Solomon, yet we think it very reasonable for the physician to say to us, are your Eyes soar? Then forbear to look upon that beautiful Light, and in the mean time we do not think it reasonable for the physician of our Souls to say to us, are your Eyes Lustful? Then forbear to look upon that Beautiful Woman; Yes, perhaps we begin to think it somewhat reasonable,
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but we struggle against it with grudging and discontent, just as the sick man does against his Physician, that out of his care to him has strictly forbidden such or such a meat, he thinks fit to obey at last,
but we struggle against it with grudging and discontent, just as the sick man does against his physician, that out of his care to him has strictly forbidden such or such a meat, he thinks fit to obey At last,
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but if he do he will certainly dye? So here, What, take away all pleasure of life, no looking upon that beautifull Sex? as good then pull out our Eyes also;
but if he do he will Certainly die? So Here, What, take away all pleasure of life, no looking upon that beautiful Sex? as good then pull out our Eyes also;
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yea though it be thy right Eye, most dear, most usefull to thee, yet pluck it out, though it be with paine, and cast it •rom thee, though it be with regret,
yea though it be thy right Eye, most dear, most useful to thee, yet pluck it out, though it be with pain, and cast it •rom thee, though it be with regret,
but if, as the Prophet sayes, No Man can dwell with perpetual burnings, then sure it is better to forbear a short pleasure then to hazzard eternal torment.
but if, as the Prophet Says, No Man can dwell with perpetual burnings, then sure it is better to forbear a short pleasure then to hazard Eternal torment.
and few there be that find it, that Heaven is entred by Violence, and the Violent take it by force, not getting thither unless we offer force and violence to our corruptions and lusts, and put a curb and restraint upon our natural inclinations, a watch and a guard upon our outward senses: I confess it is a hard task,
and few there be that find it, that Heaven is entered by Violence, and the Violent take it by force, not getting thither unless we offer force and violence to our corruptions and Lustiest, and put a curb and restraint upon our natural inclinations, a watch and a guard upon our outward Senses: I confess it is a hard task,
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for as God has committed to men the protection of your safety, so also he hath intrusted to you the conservation of their chastity. To look upon you (as things are carried by the custome of this Country) for the most part lyes wholly in their power,
for as God has committed to men the protection of your safety, so also he hath Entrusted to you the conservation of their chastity. To look upon you (as things Are carried by the custom of this Country) for the most part lies wholly in their power,
For let the fruit be never so pleasant to the eye, if there be no hope that it will be fit for food, the Serpent will have but small incouragement for his temptation;
For let the fruit be never so pleasant to the eye, if there be no hope that it will be fit for food, the Serpent will have but small encouragement for his temptation;
It may indeed fall out, that if Angels themselevs should descend from heaven, and appear cloathed in humane Beauty, there may not want such sons of Belial that may even break through a door to attempt their chastity, but these are the children of Sodome. Our Cityes have few such inhabitans, few men are come to that excellency of wickedness as to be like Satan himself, who delights to tempt the virtuous most;
It may indeed fallen out, that if Angels themselevs should descend from heaven, and appear clothed in humane Beauty, there may not want such Sons of Belial that may even break through a door to attempt their chastity, but these Are the children of Sodom. Our Cities have few such inhabitants, few men Are come to that excellency of wickedness as to be like Satan himself, who delights to tempt the virtuous most;
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that which our Saviour calls by its true name, how gently soever we may think fit to deal with it, that which is indeed our Idleness is made our business, has not yet arrived to such Poetical tasks as to have impossibility for its object;
that which our Saviour calls by its true name, how gently soever we may think fit to deal with it, that which is indeed our Idleness is made our business, has not yet arrived to such Poetical tasks as to have impossibility for its Object;
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that we shall not have the confidence to dart any Look to her face that we would not send up towards Heaven; nor present any Suit to that Ear, that we would not bring to the Temple and the Altar: And as when we see a comely and magnificent structure dedicated to the Divine Service, it adds an advantage even to pious thoughts,
that we shall not have the confidence to dart any Look to her face that we would not send up towards Heaven; nor present any Suit to that Ear, that we would not bring to the Temple and the Altar: And as when we see a comely and magnificent structure dedicated to the Divine Service, it adds an advantage even to pious thoughts,
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and strikes religious reverence into all sober men, whilst the very beholding these things to be consecrated to God (which were they applyed even to ill uses, would yet retain in themselves an inherent exell•ncy ) does even by our senses lead us on to Devotion, and causes a secret and happy consent and harmony between the Spiritual and Sensible part of Man in holy duties;
and strikes religious Reverence into all Sobrium men, while the very beholding these things to be consecrated to God (which were they applied even to ill uses, would yet retain in themselves an inherent exell•ncy) does even by our Senses led us on to Devotion, and Causes a secret and happy consent and harmony between the Spiritual and Sensible part of Man in holy duties;
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if these I say, in an age and complexion and constitution ripe for delight, and seasoned for pleasure, shall yet consecrate themselves to God and his service, by works of Piety, and Charity, and not only by an unblemished life, but by pure and unspotted thoughts preserve themselves either in a single or conjugal Chastity: O what good is there that these persons may not do!
if these I say, in an age and complexion and constitution ripe for delight, and seasoned for pleasure, shall yet consecrate themselves to God and his service, by works of Piety, and Charity, and not only by an unblemished life, but by pure and unspotted thoughts preserve themselves either in a single or conjugal Chastity: Oh what good is there that these Persons may not do!
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as to have followed, had they led on, to Hell? What a testimony will it be to Religion, to see the best and choicest things thus consecrated to it? How will they be like the Fat of the Sacrafice to increase Mens Devotion; and how exceedingly to the honour of their Creatour, will they be able to imploy that natural Dominion that Beauty enjoyes over the hearts of the Spectatours.
as to have followed, had they led on, to Hell? What a testimony will it be to Religion, to see the best and Choicest things thus consecrated to it? How will they be like the Fat of the Sacrifice to increase Men's Devotion; and how exceedingly to the honour of their Creator, will they be able to employ that natural Dominion that Beauty enjoys over the hearts of the Spectators.
For, Beloved, I hope we are not so vain or so wicked, as to think that Beauty is none of God's Gifts, sure if it be it may be imployed to his Glory, Men may behold it to their Benefit as well as look upon it to Lust. God has not sent it into the World as a trap and a snare only to do mischief,
For, beloved, I hope we Are not so vain or so wicked, as to think that Beauty is none of God's Gifts, sure if it be it may be employed to his Glory, Men may behold it to their Benefit as well as look upon it to Lust. God has not sent it into the World as a trap and a snare only to do mischief,
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No, no, We read in the Ecclesiastical Story, how great an influence towards the Conversion of the first Christian King of France, proceeded from the Beauty and agreeableness of his Christian Wife. And even in our English Story we find thus much, that God stirred up the heart of Gregory the Pope, to send Preachers to our Saxon Ancestours, only by beholding the Comeliness of some of the Inhabitants then Prisoners at Rome; and in the wonderful Providence of God, it was so disposed, that the first occasion of the Conversion of this Nation, was the Beauty of the People.
No, no, We read in the Ecclesiastical Story, how great an influence towards the Conversion of the First Christian King of France, proceeded from the Beauty and agreeableness of his Christian Wife. And even in our English Story we find thus much, that God stirred up the heart of Gregory the Pope, to send Preachers to our Saxon Ancestors, only by beholding the Comeliness of Some of the Inhabitants then Prisoners At Room; and in the wondered Providence of God, it was so disposed, that the First occasion of the Conversion of this nation, was the Beauty of the People.
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Thus you see God has plac'd it in your power, to be the Instruments either of much Good or much Evil; and puts it to your choice, whether you will lead after you a train and retinue of Hearts, towards Him, or towards his Enemy.
Thus you see God has placed it in your power, to be the Instruments either of much Good or much Evil; and puts it to your choice, whither you will led After you a train and retinue of Hearts, towards Him, or towards his Enemy.
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and it is only these Words, As it becomes Women Professing Godliness, that they would but throughly weigh the Emphasis of these words Professing Godliness: Can it stand with the Profession of Godliness to be ashamed of Christ before Men? When you have been conversing with him in a good Book,
and it is only these Words, As it becomes Women Professing Godliness, that they would but thoroughly weigh the Emphasis of these words Professing Godliness: Can it stand with the Profession of Godliness to be ashamed of christ before Men? When you have been conversing with him in a good Book,
We must discourse who loves and is beloved, Call that Love which thou call'st Adultery, give it a gentler Name, put a bait upon the hook that it may be sure to be swallowed;
We must discourse who loves and is Beloved, Call that Love which thou Callest Adultery, give it a Gentler Name, put a bait upon the hook that it may be sure to be swallowed;
Let the Sin receive some countenance from us, and our reputation of Godliness be so far from giving a Reproof, that we shew not the least dislike, rather be rude to thee then them.
Let the since receive Some countenance from us, and our reputation of Godliness be so Far from giving a Reproof, that we show not the least dislike, rather be rude to thee then them.
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I am sure it doth not •ecome them, when they might be as an Apple of the tree of life, to lead men to Blessedness, to suffer themselves to be made an Apple of Good and Evil, to lead men into temptat•on; to be once patient to be looked upon, that they may be lusted after, rather with Moses to cast a vail over their faces,
I am sure it does not •ecome them, when they might be as an Apple of the tree of life, to led men to Blessedness, to suffer themselves to be made an Apple of Good and Evil, to led men into temptat•on; to be once patient to be looked upon, that they may be lusted After, rather with Moses to cast a Vail over their faces,
O consider therefore the words I have handled, how great the Crime, how dangerous the Fact! If you will not consider them, consider at least, who it is that sayes here, I say unto you. I who love your Souls more then all the World does your Bodyes; I who certainly understand your Sins, for I have borne them all,
O Consider Therefore the words I have handled, how great the Crime, how dangerous the Fact! If you will not Consider them, Consider At least, who it is that Says Here, I say unto you. I who love your Souls more then all the World does your Bodies; I who Certainly understand your Sins, for I have born them all,
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