A
SERMON
AGAINST
ADULTERY
.
MATH
.
V.
28.
But
I
say
unto
you
,
That
whosoever
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
Adultery
with
her
already
in
his
heart
.
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
;
it
being
proper
to
the
Nature
of
man
rather
handsomly
to
deceive
it self
,
then
willingly
to
go
against
a
Visible
light
;
to
frame
the
Law
to
its
own
desires
when
it
finds
it
hard
to
conform
them
to
the
Law
,
and
secretly
and
by
little
and
little
to
change
the
Sense
,
though
openly
it
retain
the
Letter
.
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
,
and
practice
and
custome
of
their
Courts
had
perverted
the
Law
of
God
,
understanding
that
loosely
which
was
strictly
delivered
,
and
judging
of
that
carnally
which
was
spiritually
intended
:
Our
Saviour
therefore
,
that
he
might
fully
comply
with
his
Prophetical
office
,
takes
upon
him
to
reform
these
Abuses
,
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
;
But
I
say
unto
you
,
whosoever
looketh
upon
a
Woman
to
lust
after
her
,
hath
already
committed
Adultery
with
her
in
his
heart
.
Where
by
the
way
we
must
note
,
that
though
the
looking
of
a
Man
upon
a
Woman
be
onely
specified
,
yet
the
looking
of
a
Woman
upon
a
Man
is
equally
intended
;
and
though
Adultery
be
here
only
named
,
yet
all
the
Species
of
it
are
understood
;
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
,
and
the
inward
actions
of
the
Heart
(
which
he
principally
aimed
at
)
might
more
evidently
,
and
more
immediately
appear
.
In
the
Words
themselves
we
may
consider
these
Parts
,
The
Crime
and
the
Fact
;
the
Fact
in
these
words
,
He
that
looketh
upon
a
Woman
to
lust
after
her
:
The
Crime
in
these
,
Hath
committed
Adultery
in
his
heart
.
Where
-
First
,
We
shall
consider
the
Nature
of
Adultery
in
general
.
-
Secondly
,
Adultery
as
it
is
restrained
to
the
heart
onely
.
Then
;
-
Thirdly
,
In
the
matter
of
Fact
we
shall
consider
;
-
First
,
The
Lusting
after
a
Woman
.
-
Then
The
Looking
upon
her
to
lust
.
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
.
All
which
,
when
we
have
done
Doctrinally
,
we
shall
go
over
the
several
parts
again
in
the
same
Order
,
and
propose
such
Motives
to
your
affections
as
God
hath
been
pleased
to
put
into
our
mind
.
We
begin
with
the
consideration
of
Adultery
in
general
.
Adultery
as
it
is
the
breach
of
that
Faith
which
is
solemnly
given
in
Marriage
,
whether
it
be
by
the
Man
or
by
the
Woman
,
a
great
Sin
sure
;
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
,
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
;
and
so
true
and
real
is
this
Change
,
and
so
neer
and
individual
is
this
Union
,
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
that
is
the
Love
and
Union
between
Christ
and
his
Church
;
an
Union
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
becomes
informed
with
my
Soul
,
is
a
part
of
my
Body
,
so
neer
and
so
wonderful
is
this
Union
.
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
,
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
,
how
holy
and
unvyolable
the
tye
and
Union
,
how
pure
,
how
chast
,
how
fervent
,
how
unchangeable
,
how
honourable
the
Love
of
Marriage
ought
to
be
.
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
;
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
,
and
whose
enclosure
we
lay
waste
;
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
,
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
.
You
see
therefore
the
nature
of
the
Crime
here
mentioned
,
how
great
a
sin
it
is
in
respect
of
the
Impiety
towards
God
,
and
how
great
it
is
also
in
respect
of
the
Injury
towards
Men
.
It
comes
next
to
be
considered
,
that
this
Crime
(
as
foul
as
it
is
)
may
be
committed
in
the
heart
only
:
He
that
looketh
on
a
Woman
to
lust
after
her
,
hath
already
committed
Adultery
in
his
heart
.
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
;
the
same
Act
in
respect
of
several
intentions
may
either
be
a
bloudy
murther
,
or
an
hasty
Manslaughter
,
or
an
unfortunate
accident
,
or
an
innocent
defence
.
That
which
defiles
a
man
(
saith
our
Saviour
)
enters
not
into
a
man
but
cometh
forth
from
within
him
,
from
the
heart
;
there
's
the
Fountain
that
defiles
the
Streams
,
't
is
not
the
streams
that
corrupt
the
fountain
.
That
the
Jews
at
this
time
,
had
,
by
their
licentious
and
indulged
Traditions
and
Glosses
,
very
much
defaced
and
darkned
this
Truth
,
and
had
begot
an
Opinion
very
common
to
the
Nation
.
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
,
and
genuine
and
spiritual
Sense
,
and
to
restore
it
to
its
universal
latitude
and
obligation
upon
the
spirit
of
Man
;
as
also
by
a
passage
in
the
12th
Book
of
Josephus's
Antiquities
,
who
being
himself
a
Learned
,
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
,
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
.
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
;
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
,
and
even
in
respect
of
God
also
;
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
;
and
because
we
then
only
offer
Injury
,
and
occasion
much
more
Sin
and
scandal
unto
others
:
yet
notwithstanding
,
though
the
outward
act
add
to
the
guilt
,
yet
it
does
not
cause
it
.
Our
Saviours
Doctrine
stands
good
still
,
That
which
defiles
a
man
proceeds
from
within
,
there
the
spiritual
poyson
first
spreads
it self
;
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
,
though
no
outward
act
follow
after
,
is
that
inward
Adultery
which
our
Saviour
here
speaketh
of
,
and
fully
comprehends
the
nature
of
the
Crime
which
I
promised
to
shew
you
.
We
come
next
to
the
matter
of
the
Fact
which
is
here
double
,
Lusting
and
Looking
;
but
first
of
Lusting
.
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
;
and
they
may
indeed
be
more
excusable
because
it
is
a
point
that
even
S.
Paul
was
once
ignorant
of
:
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
.
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
;
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
;
and
therefore
sayes
S.
James
,
God
cannot
do
it
because
he
is
so
.
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
,
and
our
Original
corruption
is
the
cause
that
there
is
any
such
thing
as
unlawful
lust
in
us
;
unlawful
I
say
which
is
therefore
Evil
,
because
unagreeable
and
unconformable
to
the
Law
of
God
;
therefore
Evil
,
because
rebelling
against
the
law
of
our
Mind
,
and
so
violating
that
order
and
harmony
which
God
at
first
placed
in
our
Soul
.
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
,
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
;
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
;
then
we
are
as
the
Apostle
sayes
,
Drawn
away
by
our
lusts
.
The
next
is
the
Delight
and
contentment
that
we
take
in
the
contemplation
of
that
unlawful
enjoying
;
then
Sin
conceives
saith
S.
James
,
for
it
conceives
with
delight
.
The
last
is
that
express
and
formal
consent
of
the
Will
to
exercise
and
put
in
practice
what
has
been
thus
suggested
,
and
so
delightful
unto
us
;
then
it
becomes
,
as
S.
Paul
sayes
,
{αβγδ}
,
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
;
the
Delight
,
there
's
the
deceived
Woman
;
and
the
Consent
,
there
's
all
lust
;
the
Man
,
and
then
all
is
compleat
.
Now
to
draw
our
Discourse
to
a
head
,
after
we
have
thus
opened
the
Case
.
The
Question
now
to
be
stated
and
resolved
is
,
Whether
all
or
some
only
of
these
degrees
are
here
meant
by
our
Saviour
,
when
he
tels
us
,
That
he
that
looketh
upon
a
Woman
to
lust
after
her
,
hath
already
committed
Adultery
in
his
heart
.
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
;
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
;
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
;
because
the
Will
,
though
it
do
not
formally
consent
,
yet
implicitly
it
does
,
because
it
does
not
curb
and
restrain
,
as
by
duty
it
is
bound
to
do
;
It
offends
as
a
Governour
,
though
not
as
an
Actor
;
in
suffering
,
though
not
in
doing
;
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
.
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
,
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
,
and
solicitous
in
our selves
to
exercise
us
,
not
to
ruine
us
.
Not
that
we
should
yield
,
but
that
we
should
conquer
for
our
virtue
and
tryal
;
not
for
our
destruction
and
condemnation
.
You
see
now
what
this
lusting
is
our
Saviour
speaks
of
;
we
come
next
to
the
Looking
,
He
that
looketh
,
&c.
Of
which
very
briefly
.
There
may
be
several
senses
of
these
words
,
he
that
looketh
to
lust
,
for
this
{αβγδ}
,
this
{αβγδ}
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
,
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
is
one
of
those
that
has
already
committed
Adultery
in
his
heart
.
Concerning
the
other
;
he
that
looketh
onely
and
afterwards
lusteth
,
though
in
that
look
of
his
he
had
no
such
intention
,
yet
if
his
curiosity
or
his
negligence
be
so
great
,
that
he
has
no
care
at
all
of
his
senses
,
that
suffers
his
eyes
to
run
at
randome
,
and
makes
no
manner
of
covenant
with
them
,
and
sets
no
watch
upon
those
Windows
at
which
death
may
enter
in
,
if
he
so
l
ok
that
he
do
lust
,
if
this
event
do
ensue
upon
him
by
his
own
default
,
if
his
soul
be
so
like
a
City
without
Gates
and
Bars
that
all
Objects
are
suffered
to
enter
in
without
controul
,
if
he
have
no
care
at
all
of
the
first
degree
of
sin
,
which
is
the
suggestion
,
but
entertains
a
Parley
with
this
Serpent
,
and
either
negligently
or
curiously
lead●
himself
into
temptation
,
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
,
yet
I
dare
not
absolve
him
from
the
guilt
,
but
must
render
him
up
to
the
censure
of
our
Saviour
here
,
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
.
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
,
why
and
in
what
sense
this
fact
of
looking
after
a
Woman
to
lust
after
her
ought
to
be
reputed
the
Committ●ng
Adultery
in
ones
heart
.
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
.
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
,
so
un●ust
towards
Men
,
so
unelean
against
our selves
:
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
;
humane
society
cannot
subsist
with
this
sin
:
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
.
O
my
beloved
Brethren
,
We
need
seek
no
further
cause
of
the
confusion
of
this
State
,
then
to
have
this
crime
frequent
amongst
us
;
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
;
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
,
even
those
prodegies
of
lust
and
blood
the
Roman
Tyrants
themselves
enacted
Laws
and
Penalties
against
it
,
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
he
was
loth
to
hatch
it
by
forbidding
of
it
,
for
it
is
of
a
much
lesser
sin
then
this
,
though
of
it self
great
enough
God
knows
,
that
St.
Paul
sayes
,
Let
it
not
once
be
named
amongst
Christians
;
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
.
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
.
Beloved
,
We
of
the
Clergie
,
say
somthing
somtimes
concerning
Sacriledge
,
and
when
we
do
so
we
are
counted
Fools
for
our
labour
,
but
whether
that
which
we
call
Sacriledge
be
so
or
no
,
God
will
one
day
Judge
,
and
I
am
horribly
afraid
least
he
be
Judging
it
already
;
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
,
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
,
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
;
it
is
indeed
too
short
,
it
is
not
home
enough
:
Alas
!
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
,
and
tumble
it
up
and
down
in
the
Kennel
;
why
,
it
is
much
worse
to
take
his
members
and
make
them
the
members
of
an
Harl●t
;
a
creature
that
is
made
up
of
Lust
and
Impudence
,
and
the
absence
of
all
Vertue
,
more
diseased
in
her
soul
then
she
is
in
her
body
,
not
onely
most
abominable
to
vertuous
minds
,
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
't
is
not
possible
the
Apostle
should
give
a
higher
expression
then
this
.
Beloved
,
we
are
apt
to
think
that
our
members
are
our
own
,
that
we
may
do
what
we
list
with
them
,
but
St.
Paul
will
tell
us
,
we
are
much
deceived
,
You
are
bought
with
a
Price
,
sayes
he
in
the
last
Verse
,
you
are
none
of
your
own
:
A
price
,
what
price
is
that
?
Not
those
Corruptible
things
of
Silver
and
Gold
,
but
with
the
precious
blood
of
the
Son
of
God
;
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
,
least
he
pluck
you
away
,
and
there
be
●one
to
deliver
you
!
O
consider
,
I
bese●ch
you
,
that
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
!
I
have
done
with
this
part
,
I
pray
God
we
have
done
with
the
same
also
;
I
come
next
to
speak
of
the
second
part
,
which
is
the
Adultery
of
the
heart
.
And
of
this
certainly
many
must
plead
Guilty
,
that
are
Innocent
as
to
the
other
,
and
indeed
the
guilt
of
this
is
so
much
less
,
as
the
damnation
of
one
alone
is
less
th●n
the
damnation
of
two
together
,
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
with
bitter
tears
and
loud
cryes
,
with
a
sad
contrition
of
soul
has
begged
a
pardon
from
God
and
made
a
peace
with
Heaven
,
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
,
but
not
so
easie
to
be
reclaimed
,
the
one
going
to
life
with
pardon
and
repentance
,
the
other
with
impenitency
to
death
and
damnation
.
O
think
,
think
beforehand
what
sad
thoughts
concerning
this
particular
must
one
day
possess
you
!
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
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
,
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
.
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
!
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
,
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
!
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
;
before
his
Eyes
All
things
are
naked
,
sayes
the
Prophet
,
but
he
tryeth
the
heart
and
reins
,
searcheth
into
the
inward
parts
and
corners
of
our
souls
.
Mans
Judgment
must
content
it self
with
the
appearance
onely
;
all
the
Hypotheses
,
the
Suppositions
that
we
can
make
here
below
must
be
according
to
the
Phaenomena
onely
,
when
we
have
salved
them
,
and
many
times
before
that
also
our
business
is
done
,
but
God
he
sees
the
course
and
order
of
our
thoughts
,
Understands
them
long
before
,
sayes
the
Psalmist
;
Judges
them
by
their
causes
,
discerns
the
spring
from
whence
they
flow
,
the
end
to
which
they
run
,
the
rule
by
which
they
are
measured
.
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
?
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
,
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
,
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
,
whilest
I
am
speaking
against
it
,
and
that
some
come
hither
onely
for
that
very
purpose
,
yet
some
there
are
that
stick
not
to
say
so
,
I
would
not
pray
for
any
sin
,
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
,
as
the
Angel
did
the
madness
of
the
Prophet
,
and
that
from
henceforth
he
will
proceed
no
further
;
take
heed
,
Sin
so
no
more
least
a
worse
thing
happen
unto
thee
.
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
.
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
,
for
as
I
told
you
in
the
beginning
,
though
these
first
motions
shall
not
condemn
us
,
yet
it
is
not
because
they
are
not
evil
in
themselves
,
but
because
they
are
not
so
imputed
to
us
;
God
layes
not
aside
his
Justice
,
but
he
takes
to
him
his
mercy
,
he
sees
those
first
motions
,
and
he
sees
them
as
sins
,
but
he
sees
the
Mediatour
too
;
Nay
he
both
sees
and
hates
these
first
motions
,
but
it
is
as
a
Physician
sees
the
Disease
of
his
beloved
Son
,
w●om
he
does
not
therefore
hate
,
because
he
has
that
Disease
,
he
hates
the
Disease
but
he
loves
his
Son
,
and
would
therefore
destroy
the
Disease
,
that
he
may
save
the
Child
.
How
much
therefore
ought
we
to
humble
our selves
before
this
gracious
God
?
Humble
our selves
before
his
Justice
,
when
we
consider
our
own
deserts
,
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
there
'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
;
the
heart
of
Man
will
still
be
putting
out
somewhat
,
if
Grace
wo●k
not
,
Corrupt
on
will
;
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
,
and
Idleness
to
boot
,
we
must
exspect
even
the
sins
of
Sodom
to
follow
after
;
God
h●s
put
it
into
our
power
to
avoyd
or
overcome
these
Temptations
,
by
Devotion
,
by
Austerity
,
by
Business
;
much
more
not
to
lead
our selves
into
Temptation
.
Not
to
look
upon
a
Woman
,
that
we
may
lust
after
her
,
which
is
my
last
part
,
He
that
looketh
.
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
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
:
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
,
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
,
for
't
is
as
if
a
Friend
should
thus
advise
us
,
has
Drunkenness
at
any
time
put
you
in
danger
of
your
life
,
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
,
then
to
be
in
Danger
of
Death
by
it
;
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
,
if
you
would
not
sin
,
do
not
run
into
temptation
.
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
,
or
at
the
least
makes
light
wholly
unuseful
,
for
what
use
is
there
of
Light
,
if
Ugliness
and
Beauty
must
be
equally
forborne
?
So
wise
we
are
for
our
own
hurt
,
and
so
wittily
as
we
think
we
Argue
for
our
own
destruction
,
the
Light
we
know
is
a
beautiful
Creature
,
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
,
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
with
such
a
repineing
,
such
a
languishing
,
an
unwilling
obedience
,
as
if
he
had
now
no
pleasure
left
in
life
,
as
if
it
were
all
one
to
him
to
refraine
this
and
to
dye
,
what
care
now
has
the
Physician
for
so
perverse
,
so
wrangling
an
Appetite
,
but
to
deal
plainly
with
him
,
that
he
may
eate
if
he
please
,
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
;
Right
sayes
our
Saviour
(
resolutely
shaking
off
this
wrangling
Sophistry
)
not
onely
as
good
,
but
you
had
better
do
so
then
Lust
,
If
thine
Eye
offend
,
sayes
he
in
the
next
Verse
,
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
,
for
thine
Eyes
we●e
given
thee
for
thy
benefit
,
to
direct
thee
in
thy
way
;
not
to
be
unto
thee
an
occasion
of
falling
,
better
one
of
thy
Members
should
perish
then
thy
whole
body
be
cast
into
Hell
;
if
thine
Eye
be
more
worth
then
thy
whole
body
,
if
to
look
with
the
danger
of
lusting
be
a
greater
pleasure
then
the
suffering
of
Hell
fire
be
a
pain
,
then
look
on
and
spare
not
;
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
.
Well
perhaps
at
last
we
are
resolved
to
obey
this
precept
,
yet
our
Nature
is
ready
to
cry
out
Durus
Sermo
,
't
is
a
hard
task
though
,
and
to
sinful
men
it
is
so
indeed
;
My
brethren
(
I
beseech
God
every
day
to
make
it
easyer
to
every
one
of
us
)
but
remember
withal
,
that
Hell's
an
ill
place
,
and
Heaven
is
a
very
good
one
;
that
Christ
hath
performed
a
much
harder
task
for
our
sakes
;
that
the
business
we
are
now
upon
,
is
matter
either
of
eternal
death
or
eternal
life
;
that
Strait
is
the
Gate
,
and
Narrow
is
the
Way
that
leadeth
to
that
life
,
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
,
but
that
I
may
make
it
more
easy
to
you
I
shall
now
say
somwhat
to
the
other
Sex
,
and
I
shall
at
last
turn
my
discourse
from
those
that
look
to
those
that
are
looked
upon
.
For
you
are
they
that
must
assist
in
this
Cure
,
and
contribute
your
part
to
the
observation
of
this
precept
of
our
Saviour
;
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
,
but
to
look
so
that
they
may
not
lust
,
that
commonly
lyes
very
much
in
yours
;
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
;
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
;
No
,
no
,
that
wretchedly
miscalled
Love
,
that
has
seduced
so
many
souls
to
their
ruine
:
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
;
they
are
Fools
only
which
sit
down
to
veiw
a
strength
which
themselves
esteem
Impregnable
.
A
Woman
certainly
may
if
she
please
carry
her self
with
that
gallantness
of
Chastity
,
and
be
so
fortified
by
a
publick
reputation
;
that
even
in
the
middest
of
a
crooked
generation
,
when
weaker
places
are
daily
taken
in
about
her
,
yet
she
may
stand
alone
,
not
only
unconquered
and
unattempted
,
but
even
unhoped
for
and
undesired
:
She
may
be
so
consecrated
by
her
known
Virtue
,
that
nothing
that
is
vile
,
nothing
that
has
but
suspition
of
evil
shall
dare
to
approach
her
;
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
,
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
;
so
also
those
persons
whom
God
hath
built
in
an
extraordinary
manner
,
and
indued
with
Beauty
above
others
,
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
!
How
many
men
may
they
conduct
to
Heaven
,
that
might
perhaps
have
been
so
unfortunate
,
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
.
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
,
and
given
it
so
great
a
power
over
the
Soul
of
Man
only
to
destroy
it
;
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
.
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
.
I
hope
none
here
will
be
Authors
of
a
Defect●on
from
God
;
None
that
will
be
like
the
Idolaters
Temple
,
fair
and
goodly
without
,
but
within
contain
nothing
but
an
Ape
,
or
a
Goat
,
or
some
more
deformed
Monster
:
None
that
so
adorns
,
so
sets
out
her self
,
that
she
may
be
looked
on
,
that
she
may
be
lusted
after
;
that
even
desires
to
be
an
Object
of
the
Sins
of
Men
,
and
accounts
it
her
Glory
that
she
has
been
to
many
an
occasion
of
falling
;
if
there
be
,
I
must
tell
her
very
plainly
,
That
the
fire
of
Lust
cannot
be
kindled
without
the
fire
of
Hell
too
.
If
she
can
endure
this
heareafter
,
let
her
please
her self
in
kindling
that
here
.
But
I
hope
there
are
none
present
whom
this
Admonition
may
concern
.
Only
to
those
who
have
Learned
Christ
,
I
have
a
few
more
Words
to
say
,
and
it
is
,
That
they
will
but
seriously
consider
one
expression
of
St.
Paul
,
it
is
an
expression
which
before
they
have
heard
of
in
this
place
,
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
,
or
a
good
Discourse
,
or
a
good
Prayer
,
or
a
good
Meditation
;
and
lewd
Company
break
in
upon
you
;
can
it
become
you
to
be
ashamed
of
any
good
Words
as
long
as
they
are
there
?
Not
to
afford
one
word
in
the
behalf
of
Christ
in
that
ill
Company
;
but
bluntly
to
say
to
him
,
Lord
I
desire
thee
to
leave
me
now
,
and
to
come
again
at
night
to
me
by
my
Beds
side
,
or
to
morrow
Morning
in
my
Closet
;
I
must
now
comply
with
this
Company
;
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
;
Or
if
not
bear
our
parts
of
the
Discourse
,
yet
give
aime
at
least
:
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
.
Can
this
think
you
become
Women
that
Profess
Godliness
.
Much
less
can
it
become
you
to
suffer
Men
to
make
such
Addresses
to
you
,
as
your selves
know
to
be
wholly
repugnant
to
the
Law
of
Christ
,
and
extreamly
contrary
to
the
modest
retyredness
of
your
Vertuous
Ancestors
;
to
call
that
Friendship
which
neither
tends
to
Honour
here
,
nor
Salvation
hereafter
:
If
indeed
it
be
Friendship
,
sure
we
shall
with
comfort
remember
it
at
our
Prayers
,
I
would
we
could
gladly
think
of
that
and
God
together
;
however
so
it
becometh
Women
professing
Godliness
to
do
.
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
,
if
at
any
time
,
especially
at
prayer
time
,
there
be
such
a
glory
in
it
,
that
it
cannot
be
beheld
without
offence
.
Sure
it
will
be
a
trouble
to
us
one
day
,
even
against
our
will
to
have
been
an
occasion
of
other
mens
sins
,
and
how
light
soever
we
may
esteem
of
these
wounds
we
thus
make
,
yet
all
our
skill
will
not
make
them
up
againe
;
No
Phisitian
can
cure
them
but
the
holy
Spirit
and
no
Medicine
can
heal
them
but
the
Blood
of
the
Son
of
God
.
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
,
and
exactly
weighed
the
least
of
them
;
Lastly
,
I
who
must
Judge
those
sins
and
give
sentences
upon
them
,
according
as
my self
and
not
any
of
you
have
named
them
:
Consider
I
say
what
it
is
that
is
Spoken
,
and
who
it
is
that
Speaks
it
,
and
I
doubt
not
but
your
Practice
will
be
thereafter
.
FINIS
.