been ensnared and captivated and ruined Soul and Body for ever This hath been the undoing of thousands and hath made them a grief to their Father and a shame to her that bore them Christians are out of Gods way and consequently out of Gods Protection while they are in such bad Company fall they may and that foully too And many a Young Maiden or Young Woman more innocently minded by the temptations and continued solicitations of lewd Persons whose Company they delighted in have been robbed of Modesty and Chastity at once And when once they have transgress'd they have thought there was no other way of saving their Credit but by multiplying their Whoredoms in a promiscuous Concubitus whereby they think to hide their shame from the World as if they had not sinned after the way of an Adulterous Woman that wipeth her mouth and saith I have done none ill And thus it comes to pass that those who at first had some modesty in sinning and sense of shame in so doing and were fain as it were to offer Violence to their bashfulness yet in time come to grow bold in sin and from being tempted fall to tempting and soliciting others and make a trade of sin sinning their souls into desparation or an utter hardness and impenitency of Heart Improve all the Ordinances of God to this end to the Mortification of your Lusts I shall begin with Baptism You know we are all born in sin polluted and unclean as Job 25 4. How can he be clean that is born of a Woman Ch. 14. 4. Who can bring a clean thing out of an unclean But Baptism is an Ordinance for washing and cleansing us Souls and Bodies from this natural pollution and defilement by sin Christ is said Eph. 5. 26. to cleanse his Church by the washing of Water c. that is by Baptism and the Blood of Jesus Christ which cleanseth from all sin St. John 1 Ep. 7 vers latter part of the Verse As Water applyed to the Body is of a cleanâ—sing nature to wash away Spots and Stains so the Blood of Christ signified by the Water in Baptism this Blood of Christ in its spiritual and gracious Effects is of great power and efficacy for cleansing the Soul â—rom Sin And if Naamans washing in Jorâ—dan because it was Gods own Command was blessed to the curing and cleansing him from his Leprosie how much more â—hall the Blood of Christ the eternal Son of God and as Zech. 13. 1. the Fountain openâ—d for sin and uncleanness who through the â—ternal Spirit offered himself without spot to God I say this Blood of Christ through the Power of God working with it in his Ordinance purge our Hearts and Consciences from dead works to serve the living God Heb. 9. 14. and that Service out of a pure Heart Then there is as hath been shewed a power in Baptism towards the washing away of sin and cleansing the Soul from sin 1. To washing away the Guilt or Stain that Sin leaves behind it upon the Soul even for a long time after the Commission of it Acts 2. 38. Repent and be Baptizeâ— every one of you in the Name of Jesus Christ for the Remission of sins Now whensoever any true Penitent labours under the sensâ— of his sins past and finds the guilt lyâ— heavy upon his Conscience or his paâ— sins returning upon him though he be dilâ—gent in the use of the means of Grace anâ— walk with God rather better than before let him know it is a sign that his past siâ— of this kind remain unpardoned anâ— that there yet lacks that particular Râ—pentance and humiliation for those sinâ— though they were committed a lonâ—time ago and sueing out Pardon througâ— the Blood of Christ and the Improvement of our Baptism to that â—ffect whicâ— is Gods Ordinance for washing away of siâ— as Acts 22. 16. said to Paul Arise aâ— be baptized and wash away thy sins Baptism signifying and sealing the Pardon of their sins to those that truly repent Every Ordinance of God hath a greater blessing working along with it than every thing that is not an Ordinance Mr. Calvin excellently improves this Notion in his Institutions in the Part de Baptismo S. 3. Quocunque Baptizemur tempore nos semel in omnem vitam ablui purgari Itaque quoties lapsi fuerimus repetenda erit Baptismi memoria Puritas enim Christi meo oblata est jis tantam qui sub peccatis suis fatigati desolati gemunt ne in desperationem ruant To remember the washing away our sins Now the efficacy of Baptism is not to be tied only to Baptism to keep us from despair for sin in troubles of Conscience in the very instant of Baptism but may be of force afterwards At what time soever a Sinner repenteth of his sins in general and after of any sin in particular that he should find his sins done away through the Blood of Christ and the comfortable sense of Gods Mercy pardoning him sealed unto him in Baptism conditionally upon his Repentance Pardon being conjoyned with Repentance as Acts 3. 19. Repent that your sins may be bloted out with Luke 24. 47. So that the Blood of Christ with Peacâ— and Pardon by it is never applyed to anâ— in their sin but upon their Repentancâ— and Purification from Sin And so as to the power in Baptism tâ— cleanse from the filth of Sin This may bâ— of some force and use afterwards noâ— only monitory to us that as we were washed in Baptism which we know is an Ordinance for cleansing from sin so wâ— should keep our selves Souls and Bodies pure and clean and not return again witâ— the Dog to his Vomit or the Sow that iâ— washed to the wallowing in the mire but thaâ— also afterwards when we come to yearâ— of Discretion by Faith to lay hold oâ— the inward and spiritual Grace of Baptism that we may then find our Soulâ— sanctified and cleansed by the washing oâ— Water or the mystical washing away oâ— Sin of unclean to be made clean and purâ— from the spots and filth of the Flesh This Improvement of Baptism is to be made especially in the Interim between Baptism and that Age that is fit for admission to the Lords Supper Those thaâ— are troubled with youthful lusts thaâ— they may find some Power from this Ordinance for certainly there is a power in every Ordinance and help against this sin a great Power and effectual that cleanseth from natural pollution and this is done in those lusts that shall die after Baptism in a state of Salvation and so clean and holy who are born unclean Because that our natural inclinations are so strong to this Sin therefore it is that our lives are so much stained with it And if Baptism doth cleanse our Natures as when the inward Grace accompanies the outward Sign it certainly doth the efficacy of Baptism must needs be great and the benefit of it being great we must in
all humility seek it of God and in Faith expect it and depend upon God for it Next Ordinance to be improved is the Sacrament of the Lords Supper where we may get some help also against this sin against the guilt of this sin in that Christs Blood was shed for the Remission of sin and so he is said to bear our sin on his own Body on the Tree and Christ dyed for our sins the Lamb of God that taketh away the sins of the world St. John 1. 29. and putting away sin by the sacrifice of himself Christs Death being considered in that Ordinance as an Atonement for Sin Against the Power of Sin you know the Sacrament is a strengthning Ordinance according to that My Flesh is Meat iâ—deed and my Blood is Drink indeed that iâ— Christs Body and Blood being receiveâ— spiritually the taking Christ in his Offices of Prophet Priest and King is â— real nourishment for our Souls spiritâ—al Beings requiring spiritual Food â— Meat and Drink is for our Bodies Eating and drinking is for strengthning thâ— Body and so this spiritual food is hearty food of good nourishment of greaâ— strength I can do â—ll things through Chrisâ— strengthning me saith St. Paul Philip. 4. 13 And in this Ordinance Christ strengtheneth here especially If our Lusts bâ— strong and powerful so be it they havâ— not the Dominion over us for then wâ— are not fit for this Ordinance if we comâ— with unmortified reigning lusts lo herâ— is one that is stronger and is able to binâ— these lusts to overmaster them and keeâ— them under in subjection And thus maâ— a Soul plead with God at this Ordinance or as the Leper Mat. 8. 2. Lord if thoâ— wilt thou canst make me clean and he said I wilâ— be thou clean Lord speak to my Soul thaâ— powerful word and I shall be clean Thoâ— that commandest the tempestuous Winds and they cease the troubled Sea and Water that cast up mire and dirt and they rest command my unruly lusts and they shall be still and not send forth their filthy and polluted imaginations thoughts words or actions to defile my Soul and Body And as we receive Christs Body pure from Sin by an immaculate Conversion that so our sinful Souls and Bodies may be washed and made clean by his Body as â—t was given for our sins and through his most precious Blood and our Bodies continue pure and undefiled Members of Christ and not be made the Members of an Harlot One thing too should not be forgotten that if you have formerly come to this Holy Sacrament with your Lusts and so polluted this Ordinance and defiled the Body and Blood of Christ and made them vile by taking them into your â—ile Bodies unclean loathsome and abominable be sure your Soul be humbled for that and perhaps you will find your Lusts stir before the Sacrament to put you in mind of it and call you to this Humiliation for polluting former Sacraments that nothing may remain to corrupt or hinder the efficacy of the present Sacrament One thing more also in Ministers especially may provoke God to leave them to sins or temptations of this kind when they allow a mix'd Communion of the clean and the unclean not only in the Church but in this Ordinanceâ— A corruption and depravation in the scandalous neglect of Discipline at present which the Holy God disalloweth of anâ— complaineth that his Priests had profancâ— the holy things putting no difference between the holy and the profane the cleaâ— and the unclean Ezek. 22. 26. 1 Cor. 5. 1 â— and the Rubrick before the Communion condemning this practice c. Another Ordinance to be improved iâ— the Word You know the Word is powerful and as in the 119th Psalm v. 9 Wherewithall shall a young man cleanse hiâ— way by taking heed thereto according to thâ— Word Youthful Lusts they are called aâ— if that Age above and beyond all otherâ— were most in danger by these lusts and therefore a Young Man hath great need to cleanse his way to walk in clean paths And how must this be done it is said by taking heed by a due care to walk according to the Word of God Psal 19 8 9. The Commandment of the Lord is pure and the fear of the Lord is clean clean iâ— its effects cleansing the Soul from sin John 15. 3. Now are ye clean through the Word which I have spoken unto you When you hear the Word of God preached for Mortification of Lust Purity of Heart â—r the like take diligent heed to that word especially for that is a proper Word a suitable word for your Soul And â—f your own Parish Minister do not preach â—pon such subjects or very little and â—ery seldom preach against this reigning â—n if you hear upon enquiry of Texts of â—ny other Minister that preacheth near â—ou on this point go hear him for one Lords day or two for God works most with the Word preached and that Word which is preached is most proper powâ—rful too when it touches your conditiâ—n most and comes home to your beloâ—ed Lust Besides this there is another way of â—mproving the Word of God to very â—reat Advantage and that by treasuring â—p such places of Scripture as suit most â—ith the case of your Soul as in this partiâ—lar such places of Scripture Psal 119. â— Wherewithal shall a young man or maid â—eanse his way c. and 2 Tim. 2. 22. Flee so youthful lusts but follow righteousness â—ith charity with them that call on the Lord â—t of a pure heart Coloss 3. 5 6. Mortifie â—erefore your Members which are upon Earth â—ornication Vncleanness inordinate affectiâ— evil concupisence c. For which things sake the Wrath of God cometh on the Chiâ—dren of Disobedience But Mat. 5. 8. Bleâ—sed are the pure in Heart for they shall sâ— God And 1 Ep. of St. John 3. 3. Eveâ— one that hath this hope in him purifieth himseâ— even as he is pure Create in me a clean Heaâ— O God c. Ps 51. 10. Lord if thou wiâ— thou canst make me clean with Ezek. 37. 3â— Then shall ye remember your own evil wâ— and your doings which were not good and shâ— loath your selves in your own sight for yoâ— Iniquities and for your Abominations â— bring you to Repentance These and the like places of Scripturâ— being often Repeated in your Mind eveâ— day or in the time of Temptation wâ— be of great use to charm your Lusts aâ— lay them asleep to cleanse the young Mâ— way If the Devil at the rehearsal â— some words serviceable to the black Aâ— Charms people how much rather do yâ— think that the Holy Spirit will work wâ— the Word inspired by him And wâ— should it not be as powerfully and effecâ—ally as the Devil doth in his Charâ— Works if you be as much devoted God and as skilful in the word of Riâ—teousness as they are in the Devils Aâ— and devoted unto him But if we
and fightings among you come they not hence even of your lusts which war in your members and Rom. 7. 23. I see a law sin likened to a Law as claiming Obedience to be due to it all Mankind being fallen under the Dominion of sin in my members this Law this Imperium acting and stirring in my Members and warring against the Law of my mind or the Law of God in my mind and bringing me into Captivity to the Law of sin which is in my Members Sin doth as it were reside and dwell in our Members according to the import of these words sin which is in my members as inhabiting there as well in the Body as in the Soul And though the Body doth not always sin actually yet it is ne 〈…〉 pure from sin but hath an habit of sin in wicked men the corruption of the Soul having overspread the whole Man but the principal sense that I insist on is that wherein the Members serve for the acting of sin and so they are called weapons of Vnrighteousness or as the common Translation hath it Instruments fit Tools for to work and do the deed when once sin is inwardly conceived in the Soul and hath made its motion for the consent of the Will and gained the point Voluntas domina Membrorum the Will is the Commandress of the Members which are as Servants ready to do their Mistresses pleasure in the execution of sin you know Lust works in the eye gazing upon Beauty in the ear hearkning to lascivious Discourse in the hand by a wanton Dalliance and in the Palate delighted in the tasting of dainty Meats and Drinks so that in a secondary sense it may be understood of these to be mortified keeping the Body under by Fasting and Abstinence 3. Our Lusts are called Members because they are as dear unto a carnally-minded man and as well bâ—loved aâ— his Members and therefore in Scripture our Lusts are called a right-hand and a right-eye that is they sâ—ick as close to the Heart and Affections and it is as hard to deny these to part with a beloved Lust as to part with â—â—e of our dearest Members I have read oâ— one who having sore Eyes it might have been better for Temperance if he had had a sore throat and being told he must leave off his Drunkenness else he must loose hiâ— eye-sight said Farewell then sweet Eyes so dear was that Lust to him that he would keep it with the loss not of one but ever of both his Eyes And I have heard of â— greater Person who having had a fit of thâ— Apoplexy and being much addicted tâ— Women was told if he did not leave of that ill-course it would shorten his Life yet his Peccatum in deliciis his sweet Morsel or as the Psalmist calls it Psal 18. 23 his own iniquity would not be denied anâ— proved eventually true of his untimely end Though Life is sweet yet you see a Lusâ— is sweeter so that Life and Honour anâ— Conscience and Heaven even all must gâ— for a beloved Lust They are not only called Members buâ— Members which are upon Earth First Because they are exercised upon earthly things as Riches and Treasures which are as â— were fetched out of the Earth as our Golden Silver Mines c. afford us our Money and other choice Jewels must not bâ— referred to Air Fire Water but Earth as the Element to which they belong anâ— into which they will be dissolved into a more pure and refined Dust or the delicious Fruits of the Earth which serve for Meat and Drink and are abused to Gluttony and Drunkenness even the Bodies of Men and Beasts are Earth in their Original and in the Funeral Service we say elegantly Earth to Earth Dust to Dust so that the pleasure which the Glutton hath from his Meat and the Unclean Person from his Lusts are but earthly pleasures Secondly Our Lusts and evil Affections are called Members upon Earth because they continue with us during our natural abode upon Earth We here are in a corruptible State and so we gather soil and defilement by conversing with an evil World and the flesh will be lusting in us and enâ—icing us to sin until we come to Heaven and that blessed State there more spiritual and refined from the Dreggs of Earth and the impurities of the Flesh Having handled in general the Doctrine of Mortification of Lusts I now come to particulars Fornication comes in the first place to be considered sometimes it is used more largeâ—y for actual Uncleanness as 1 Cor. 5. 1. The Incestuous Corinthians act in marrying his Fathers Wife called Fornication and this sense seemeth to be the more commoâ— sense of the Word in Scriptures as in Maâ— 15. 19. 1 Cor. 10. 8. yet in 1 Cor. 6. 9 Neither fornicators nor adulterers nor effâ—minate nor abusers of themselves with mankind where the other sorts of Uncleanness natural or unnatural are reckoned up aâ— but Bestiality which makes for the otheâ— sense of the word Fornication that of Whoredom which is committed between two single unmarried Persons and in that it differâ— from Adultery because it is not against anâ— Marriage-Covenant and so hath no Perjurâ— of that kind and because the Married havâ— the Remedy against Uncleanness and consequently the better may and ought to be satisfied therewith yet the place before mentioned 1 Cor. 6. 9. assures us no Fornicatoâ— shall enter into the Kingdom of Heaven not excluding Repentance here as in otheâ— sins there remaining some place for Repentance and because we do not find in thâ— Law of God the Punishment of Whoredom to be absolutely Death as in case oâ— Adultery This Fornication must be Mortified iâ— those that have done thus wickedly thaâ— they do so no more and sin not for thâ— time to come as heretofore but work ouâ— of their Hearts the love of the sin and ceaâ—â— the practice of it until they have got the victory to relapse no more into it and loath themselves for their former Abominations bewailing that ever they were so foully spotted with the Flesh But the best way is to mortifie or subdue the temptations to it so as never to sin the sin None that carry Flesh and Blood about them should think it strange to be tempted to it that of the Apostle being true herein that no temptation hath happened to them â—ut what is common to men incident to â—umane nature to good as well as bad â—en the best have found themselves tempâ—ed and probable enough very strongâ—y tempted by their youthful Lusts â—hey are a sore temptation if not the â—reatest in our whole Lives and there is â—s much difficulty in conquering these unâ—ly Lusts as in breaking young headâ—rong Horses and taming of wild Beasts â—r the like and a great part of peoples â—eligion must be placed in it and they â—ust be very careful however they fall by â—sser guilt and the corruption of their â—earts to keep off from this greater
should hide it from Man at the time of acting this Sin yet shall not God see it I have read of a Woman who being very importunate with one of the Fathers Paphnutius to corrupt him he at last yielded to her provided she could contrive it so as to be sure none should see them and when she had led him up into the most secret Chamber she thought she had done the condition But saith he are you sure that there is no one present or to that effect doth noâ— God see us If we sin will it not be in his presence And upon the sense of being under Gods sight and presence urged home by him she was so effectually convinced that she fetched a deep Groan her eyes run down with tears she fell down upon her Knees detesting her wicked Life and â—â—ntinued for her life-time praying Thou that madest me have mercy upon me Consider thou that art afraid to commit Adultery in the Market-place or in the presence of thy Husband how art thou not afraid to sin in the presence of that God who is of purer eyes than to behold Iniquity If men see thee thou wouldest be ashamed but God sees thee and his Eye is upon thee who beholdeth ungodliness and wrong to requite it and recompense the sinner according to his ways He seeth in secret into the secrets of thy heart and intentions of Adultery and into thy secret Chambers Psal 139. sets forth Gods all-seeing eye and Omnipresence And you know God hath appointed a day in which he will Judge the World and as Eccles 12. 14. God shall bring every work into Judgment with every secret thing Matth. 4. 22. There is nothing hid which shall not be manifested neither any thing kept secret but that it shall come abroad Again lastly Some are emboldned to sin with the hopes of Repentance they say it is but repenting and all is well and though now their youthful blood runs hot in their Veins yet when the heat of youth is over or when they are out of their Time saith this or that Apprentice and when they light of a good Match they will Marry and live honestly I Answer I could heartily wish that you would repent at any time but I must tell you you are not sure of repenting at all unless you do it now There are thousands in Hell who meant to repent before they dyed but they presumed that they were yet young enough and might have time to repent hereafter and so sinned on untill they were either hardened in their sin and had no will to repent or put it off so long until Death came upon them in their unpardoned and unrepented sins and dying in their sins they perished everlastingly And tell me would it not be sad to put off Repentance so long Secondly Thy resolving to Repent so many years hence is but a purposing to sin in the mean while and that must be a sin of knowledge against checks of Conscience telling thee that thou oughtest to repent at present and sinning deliberately too considering thy danger and the hazard thou runnest in not repenting at present and a sinning wilfully too thou wilt have thy sin at present whatever comes of it and all these amount to a great measure of guilt Thirdly This sin leaves little place for Repentance First Acts of Whoredom and Adultery do not use to go singly but to multiply in their kind When hath it been known that such Persons have stopt at the first act and sinned no more especially if they have opportunity for more And you know that this sin it self is great and deadly as St. James 3. 8. useth that word and our Church From Fornication and all other deadly sin good Lord deliver us If one single act of Fornication be such an hainous sin much more will repeated acts of the same sin harden men in sin past all recovery Besides the pleasure of this Sin is of such a bâ—witching nature that the first sin leads on to a second the second to a third falling further and further still as through the pleasure for stolen waters are sweet so partly through the love the parties bear to each other so that if they come into one anothers compaâ—y their Affections discover themselves and they would fain have opportunity to sin again Nay this Sin begets such a love in the Adulterous Persons that an Husband or a Wife must be left if not as sometimes it falls out murthered that they may be the more free and undisturbed in the enjoyment of each other Upon which accounts and because this Sin exceedingly grievâ—â— the Pure and Holy Spirit of God that proves true by common experience which we find in Prov. 2. 18 19. of the strange Woman which forsaketh the Guide of her youth and forgetteth the Covenant of her God for her house inclineth unto death and her paths unto the dead yea and to the damned None that go unto her return again neither take they hold of the paths of life Scarce any that go to her return or repent unto Life and Salvation as those words import Think of this place of Scripture when you are tempted by a lewd Woman think of it seriously and repeat it inwardly in your minds and if there be opportunity speak it openly in â—he hearing of others and you will find the thoughts of Repentance afterwards and the temptation to sin upon that account vanish Lastly Few can follow this Sin but â—hat they will be tainted with such a Diâ—temper as will engage and oblige them to â—in on and give it to others that so as â—he common speech goes they may find â—ome case and cure to thâ—mselves such as sin upon that account should remember that they may come off with the worst and encrease their distemper by sinning with some this hath been found true though such a 〈◊〉 deeply infected if they neglect a timely cure will be put under a necessity of ruining Soul or Body of ruining the Body if they forbear sinning and that ruine to the Body by such a loathsome distemper as makes them dread the thoughts of it and rather to persist in the Sin and compleat the ruine and damnation of the Soul which they looked upon in a manner as ruined or half ruined before And indeed by sinning to Fornication or Adultery the Soul is fair for ruine yet with Clemens Alexandrinus whose error mentioned in Mr. Sympsons History of the Church Possibly God may grant to them that have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin oftner than once or twice there is no more renewing by Repentance or pardon for sin but a fearful expectation of Judgment Though Gods Mercy which is Infinite and can abundantly pardon must not be limited as if he could not nor would not pardon those that have repeated and multiplyed their acts of sin if they repent and because Gods Grace is freely given as an Infinite Being must needs be free in his Operations
need not mention that Heathen Prince as punished Adultery with the putting out both the eyes of the Offenders and his Son being caught in the Crime he put out one of his own eyes and one of his Sons eyes to satisfie the Law To mention but one instance more of this kind because of Civil and not Ecclesiastical Relation The Emperour Aurelian having found one of his Souldiers to have committed Adultery with his Hostess in his Exercise of Military Discipline he commanded that having bowed down the Heads of two Trees growing nigh together the Souldiers legs should be tyed thereto which being suddenly let go he was torn in two parts the one hanging by the one Tree the other by the other Some of the Brutish Creatures may teach us Discipline and Storks a sort of chast Birds which are accustomed to beat those Storks out of their Number that having a Mate joyn themselves unto another And shall not we Christians separate them from our Communion who defile other Mens Wives And some keeping company with them openly and leaving their own Wives and Husbands for the Adulterous Lover Others keeping their Whores under their Wives Nose Is there no remedy from the Civil nor Ecclesiastick Censures against this lewdness Or is there a lukewarmness and indifferency among the Neighbourhood as unconcerned and not offended at their vile practices Is there no Scandal in these things Are they not a â—oul Spot and Reproach to that Church which suffers them within its Communion Is there any Quaker Anabaptist and Independent who doth not make the Lewdness and Debauchery of some Conformists the chief reason and ground of his Separation Why are our Censurers saith Bishop Tailor Epistle before Lib. of Proph. in Collect. of Disc Polem and Moral so zealous against those we call Schismaticks and Heretick and yet great Friends with Drunkards Fornicators c. Let it be remembered that the Apostle speaks as freely against Communion with Fornicatours and all disorders practical as against Communion with Hereticks in 1 Cor. 5. 11. I am as certain that a Drunkard or Fornicator is as contrary to God and lives as contrary to the Laws of Christianity as an Heretick and I am sure I know what these are but I am not sure such a Perswasion is Heresie or Schism c. and therefore the former are fit Objects for a pious Zeal to contest against It were to be wished also that Parents and Family Governours would do their parts and suffer it not in their Children or Servants to do so wickedly Though they cannot purifie and sanctifie or work Grace in the hearts of those committed to their care yet they may check the first Motions to such evil courses and by their Authority rebuke them sharply and restrain them from such lewd Places and Persons Books Ballads Plays Songs and the like as have any natural tendency to corrupt them and those that are hardned in such Practices and incorrigible they may send them going if Servants and get better in their rooms and if Children not to satisfie themselves in such a faint Reproof as Eli gave his Sons 1 Sam. 2. 22 23 24. Eli being very old heard what his Sons did unto all Israel and how they lay with the women that Assembled at the door of the Tabernacle of the Congregation and he said unto them Why do ye such things for I hear of your evil doings by all this People Nay my Sons for it is no good report that I hear ye make the Lords People to transgress In the Third Chap. and the 13 vers I have told him saith the Lord that I will judge his that is Eli's house for the Iniquity which he knoweth because his Sons made themselves vile and he restrained them not Therefore the Lord expects that Parents should use their Authority and restrain their Children from filthy Speeches c. when young by Correction afterwards by Rebuke and a Sense of their Displeasure at their evil ways and all other good Means which can be used And that every good Christian should shew his Zeal against this wickedness frequently and powerfully reproving it to discountenance the sin that it may be ashamed and confounded and carry it no longer in Vogue and Al-a-mode And to this end O that all manner of Christians would bewail the present guilt of the Nation in a self-abasing self-condemning Humiliation as the Lord calls for in Jer. 3. 13. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God and hast scatiered thy ways to the Strangers c. In Building men use to lay the Foundation low that so the Work may stand firm and sure and so must we lay our selves low before that Majesty which is of purer Eyes than to behold Iniquity that our Reformation-work may hold it when a sound Humiliation lays the foundation for it that we remembring our way and our doings which have not been good and loathing our sinfull and polluted selves for all our abominations our sins of this king may not be had in remembrance against us as the sins of Manasseh and the Jews were in the days of Josiah 2 King 23. 26 27. even to a decreee to remove Judah into Captivity Though we enjoy as it were another Josiah in our days yet how deep in guilt the preceding Princes were you cannot be ignorant And the Judgments of God declaring against this sin you may discern Amos 4. 11. I have overthrown some of you as God overthrew Sodom and Gomorrha While our sin was as Sodom and we burned in our Lusts towards one another no wonder if our Punishment was as Sodom upon the great City of the Nation Was not that place Isa 1. 10. Hear the Word of the Lord ye Rulers of Sodom and ye people of Gomorrha applicable unto us when our Lusts had so prodigiously encreased beyond what was ever known before And last of all O that the few living Names as in the Church of Sardis Rev. 3. 4. which have not defiled their Garments or as Rev. 14. 4. which are not defiled with Women and those from whom the Lord hath taken away their filthy Garments as is said of Joshua the High-Priest Zech. 3 4. would inter cede for a sinful and polluted Nation as in Ezek. 36. 25. the Promise runs I will sprinkle you with clean wnter and ye shall be clean from all your filthiness will I cleanse you v. 29. I will also save you from all your uncleanness v. 31. Then shall ye remember your own evil ways c. and shall loath your selves c. For his Names sake that he would do it as in the 22. v. I do not this for your sakes O house of Israel but for mine Holy Names sake and for his dear Sons sake Tit. 2. 14. who gave himself for us to redeem us from this and all other iniquity and purifie us unto himself as a peculiar People zealous of good works A Prayer O Most Holy Lord God the Heavens are not clean in thy fight and the purest Seraphims veil their Faces before the transcendent Purity and Splendor of thy Glory how much more may I sinful Creature polluted and unclean be ashamed and blush to lift up my eyes unto thee who canst not behold evil nor look upon Iniquity nor suffer any but the Pure in Heart in thy Sight and Presence Not only my Nature is exceeding vile and corrupt and prone to evil but I have offended the pure Eyes of thy Majesty by the naughtiness of my Heart in a multitude of filthy Imaginations and evil lustings and as Guilty or not Guilty put in or leave out the following words corrupâ— communication actual pollutions and uncleanness multiplied Whoredoms and Adulteries and it is in my Nature yet to sin against thee and to work all Uncleanness with greediness adding sin unto sin until I have filled up the measure of mine Iniquity in an utter hardness and impenitency of Heart But as there is in me a Fountain of Iniquity sending forth evil Thoughts Fornication and Adulteries if thy Grace be not ever present to restrain and prevent it So thou hast opened a Fountain for Sin and Uncleanness the Blood of Jesus Christ which cleanseth from all unrighteousness Look upon me in him with distinguishing mercies wash me thoroughly from my wickedness and cleanse me from my Sin Make me clean O God purging out every corruption It is thy work to sanctifie and purifie the Heart and to rescue it from the World the Flesh and the Devil to thy Self and thy Service By the mighty Power of thy Grace enable me to do Violence to my corrupt Nature to crucifie the Flesh with the Affections and Lusts thereof to reject it's motions resist its temptations and remembring my ways and my doings which have not been good to loath my self for all mine Iniquities and Abominations And Lord grant that I may never betray my Soul to sin by Gluttonny or Drunkenness Ease and Idleness spiritual Pride or any lewd Company but that I may ever escape the Pollutions which are in the World through Lust and Soul and Body be preserved chast and pure to be undefiled Members of Christs Body and Temples fit for the Holy Spirit to dwell in And finally by thy Mercy that may attain that Inheritance which is incorruptible undefiled reserved in Heaven for me through the Merits and Mediation of thy Son our Saviour Jesus Christ Amen FINIS