break the tables of the law, and throw them out of our hands, with zeal for their prefervation. So that wicked things, tho' done out of true zeal for God, are damnable, if not repented of; because the nature of wicked actions is not altered by our perfuafion concerning them, tho' it may be fome allay to the fault of the perfon, and may render him more capable of the mercy of God by repentance, than if he had done contrary to the clear convictions of his own confcience; fince it is a much greater fault to do that which we really believe contrary to our duty, than ignorantly tranfgrefs when we are under the power of an erroneous judgment. And practiled. Our zeal fhould be fhewn not by fire and faggot, and excommunications threaten'd against thofe How to be we fuppofe to pervert or mistake the word of God; but by earnest prayer to God for their converfion, that he would bring into the way of truth, all fuch as have erred and are deceived: by fhewing fuch kindness to their perfons as may dif pose them to receive the impreffions of thofe arguments, that we should offer with meeknefs for their amendment: by abftaining from all reproachful and bitter reflections, which prejudice them against the truth: by exercifing all acts of charity towards them, which is the only moderation due to those that differ from us in religious matters, without yielding any neceffary point of faith by too much complaifance; for though we hould behave to them as brethren in kindness and gentleness, yet we must not imitate their ways, but be followers of the Lord, and oppofe firmness in the faith to their errors. Yet when they lie under the cenfures of the church,we should keep at a distance from their conversation; which is but reasonable, that when all methods have been used for their recovery, we may be careful to avoid any infection. Yet rigorous corporal punishments and infliction of death upon thefe accounts, appear contrary to the fpirit of the chriftian religion, and inconfiftent with many of the chief principles thereof; feeing that the gospel of our Saviour engages us to fhew meekness to all men, and univerfal love and good-will even to our enemies. From whence it must follow, that no difference of religion, no pretence of zeal for God can justify a fpirit full of rage, malice and vengeance. Dd 4 The Its motives. The motives to zeal are the excellencies of the divine nature, and the infinite bounty and goodnefs of God towards mankind: the wonderful condefcenfion of the Son of God, who ftooped fo low to redeem us, and suffered fo much to purify to himself a peculiar people zealous of good works: the great importance of working out our salvation, and the neceffity of striving, if we will enter in at the ftrait gate that leadeth to eternal happiness; this is true wifdom, to employ our chief concern upon things that are most valuable, which, fuch is the weakness of our nature and the ftrength of temptations, without conftant application of mind, we shall never be able to attain. Wherefore, fays the apostle, be ye ftedfaft, unmoveable, and always abounding in the work of the Lord, for as much as your labour shall not be in vain in the Lord. } II. Chastity confifts in the due government of Chastity op- thofe appetites, which God has planted in us for the ofit: to increase of mankind, which must be confined within the bounds of lawful matrimony; fince any other method of gratifying them is contrary to that purity which the gospel enjoins; for this is the will of God, even your fanctification, that you should abftain from fornication, that every one should know how to poffefs his veffel in fanctification and honour; not in the luft of concupifcence, as the Gentiles, which know not God; for God has not called us unto uncleanness, but unto holiness. duceth feep The great neglect of this virtue produces much Debauchery. of that irreligion which prevails in the world; for which intro- if early breaches of innocence had not been made tifm. by indulging finful paffions, mens minds would not be fo averfe from entertaining the principles of religion, founded in the true reafon and intereft of mankind: befides,the finning against our bodies, as the apoftle calls it, expofes us to trouble and vexation of mind: for if the unclean finner has not caft off the fear of God, a virtuous education, God's all-fearching eye, from which nothing can be hid, a dreadful judgment, which nothing can turn away, a devouring fire, which must be his portion to all eternity, will continually awaken him to repentance, and fill Breaks reft. him with the horror of his fins. And if he has even ftifled the checks of his confcience, the eye of man muft ftill be shunned and avoided; for as bad as the world is, vice has not the current ftamp: measures must be concerted, opportunities must be fought for, our best friends muft be impofed upon, and every minute we must tremble for fear of being discovered in our vicious habit. It can hardly be expreffed what fears crowd upon young perfons feduced by this paffion, if there be the leaft remains of modefty, and fenfe of honour left; nay, the anguish of fome peoples minds upon thefe occafions has risen so high, that they have made away with themfelves to get rid of its torture. eales, difhonour. The pains and diseases it brings upon the body may convince the finner how dearly he purchases the Brings dif forbidden pleasure of his luftful appetites. Befides, they who are guilty of a breach of this duty, bring themselves into shame and dishonour, not only upon the account that it is a violation of God's law, but becaufe Shame and it is contrary to the prevailing opinion of mankind, which has loaded this vice with fhame and reproach; and because it puts a man upon many base and dishonourable actions. They who are under the power of these evil habits, know the force of them: and notwithstanding their ferious refolutions at fome times, the horror of their condition, their uneafinefs from the expence that attends their extravagancies; yet still they are not able to break their chains, and it Hard to be must be a miracle of grace that recovers them; for the fpirit being fubdued by the flesh, the obligations of religion begin to lose their force; the means of religion are firft neglected, and then the principles of it begin to be queftioned; and by degrees men are made fuch flaves to their lufts, that their recovery is defperate, and they are rarely awakened to a fenfe of their follies, till the miferies of a fad eternity drive them, when it is too late, to repent. avoided. III. Perhaps the first motions of your paffions may not be under your government, and that you thereto. Tempted may not be anfwerable for them; but it is in your own power to stifle and suppress them, to reject them with horror and confufion, and to apply your minds vigorously upon other other objects, which will certainly divert them; because the frame of our nature is not capable of dwelling at the fame time entirely upon two things. Remove fil Wherefore we must take care not to indulge any tay thoughts. filthy fancies; we must cast away any scene of luft, that represents itself to us, with indignation; and here our fecurity lies in flight rather than in looking the temptation in the face: We certainly offend in our thoughts, when we determine to enjoy any unlawful pleasure, and only expect an occafion to put it in execution; befides, we contract guilt by delighting ourselves with fuch thoughts, though we do not defign to bring them into act: And as we must govern our thoughts by looking forward, fo we must guard against obscene remembrances of what is past; any unclean paffages of our former lives must never be reflected upon with pleasure and fatisfaction; for this is deliberately to delight ourselves with fuch follies, in which, it may be, we have been at firft engaged by rashnefs and furprise. The greateft fign of a corrupt heart, is filthy and unclean difcourfe; therefore we must take care that our fpeech does not betray the diforder of our hearts. The greatest abuse of that noble faculty of speech, Words. which diftinguishes us from beasts, and was bestowed upon us to glorify God, and to edify our neighbour, is lewd and filthy talk; for, hereby we affront his holy nature, offend the chaste and virtuous, and further corrupt those whofe inclinations were vicious before. Moreover, at the day of judgment, we fhall give an account of such idle words; and if the vain and unprofitable talker fhall be condemned, where fhall the unclean jefter appear before the judgment-feat of Chrift? Take care then that your words be free from open lewdness, and from any double meaning; and never make ufe of words capable of feveral fenfes, with a defign to create any unchafte thoughts in thofe you converse withal; nay, we must even avoid conveying any unchafte thought to our neighbour, though we can preferve ourselves from blame, in the way of expreffing it: for this manner of offending does moft hurt, because the poifon is gilded and made palatable; whereas down-right filthy talk fhocks at first hearing, and being directly oppofite to natural modefty, has not fo bad an influence upon the hearers. In reports alfo concern ing others, we muft not fo repeat particulars, as to offend chriftian modefty; for hereby we contract too great a familiarity with idle discourse, and corrupt the minds of the hearers, by entertaining them with fuch things, which they should never learn, but should forget as foon as they chance to hear them. Filthy converfation is most unbecoming in those who are advanced in years; because it argues a mind extreamly depraved, and gives too great a countenance to youthful follies. In feeing, hearing and touching, many conclude themfelves innocent, while free from the luftful deed,'and indulge themselves in all liberties fhort of the laft act of uncleannefs. But He that fuffers his eyes to rove, and fixes them Looks. upon a forbidden object, will be apt to commit adultery in his heart; he that indulges any of his fenfes, so far as to excite any defire of forbidden pleasures, defiles his foul therewith. They that would preferve their innocence, must keep their eyes, their ears, and their hands, chafte; that is, they must neither look upon, read, hear, nor touch any thing that may inflame or difpofe us in any manner to gratify our finful paffions. For all fuch foregoing actions have a degree of guilt, more or less, as they obtain the free confent of our minds, and generally they carry us on to commit a greater fault; for when lust is conceived, it bringeth forth fin: they fet us upon a precipice, where corrupt nature pushes us upon the ruin of ourselves: therefore exercise thy chriftian prudence, in fetting a guard upon thy inclinations, and by avoiding provocations; keep thy paffions at due distance by the use of reafon, left thou shouldit unawares be surprised therewith. IV. Whoever fincerely defires the end, will make ferve chafti ty. ufe of all proper means to attain thereto. They that Rules to prerefolve to keep their bodies in chastity, must not pamper them, nor exceed in meat and drink; we can't but know that. There is a provifion for the flesh, which difpofes us to fulfill the lufts thereof; if we would extinguish the fire, we should not add fuch fuel as ferves only to increate the flame. For which purpose fafting has in all ages been made ufe of; and among the many reasons that enforce the practice 'it, 'tis not the leaft confiderable, that it reftrains the loofer appetites |