FORNICATION CONDEMNED, IN A DOUBLE SENTENCE,

  • Commending Marriage in All.
  • Condemning Whoredom in All.

OR, A brief Consideration of Heb. 13. 4.

By THO. MOORE, jun.

And did not be make one? and yet had be the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously with the wife of his youth. Mal. 2. 15.
Flee fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body. What, know ye not that your body is the temple of the holy Ghost? And if any man defile the temple of God, him will God destroy. 1 Cor. 6. 18, 19. & 3. 17.

LONDON: Printed by Ja. Cotterel, for the Author; and are to be sold by Nath. Crouch, at the Cross-Keys in Bishops-gate-street, neer Leaden Hall. MDCLXVII.

The Preface.

Considering how oft and vehemently the Apostles admonish believers (in all their Epistles and precepts to the Churches, and especially to those among the Gen­tiles) of fornication and all unclean­ness, and filthiness of the flesh; usually mention­ing it as the first branch of the evils reproved, and to be abstained from; as Gal. 5. 19. Eph. 5. 3. Col. 3. 5. 1 Cor. 6. 9. And sometime mentioning it as the general head of the pollutions to be ab­stained from, in order to their sanctification, as 1 Thess. 4. 3. I have been inquisitive what might be the reason, and meaning of it, and have in such enquiry found and perceived some things haply worth observation.

1. That there is generally in most men, a greater [Page] natural promptness, and inclination [...] the flesh, to such kinde of filthiness, and uncleannes [...] of the flesh, then to many, or most other wayes of iniqui­ty: this is signified, or intimately implyed in this; that when the holy Ghost distinguisheth the lusts of the flesh under these two heads, the desire of the flesh, and of the minde, Eph. 2. 3. or into more branches, as the lust of the flesh, the lust of the eye, and the pride of life, as 1 John 2. 16. or as in the formentioned Scriptures; the desires or lust of the flesh is put first. Note, that all fleshly and sinful lusts, as under both those heads, in Eph. 2. 3. are there, and elsewhere called, the lusts of the flesh, as by the flesh is meant, the carnal minde or body of sin, which is enmity to God, and is not subject to his Law, nor can be, so that they that are in it cannot please God, Rom. 8. 1-12. This is called flesh of man, because conceived by him, in his listening to Satan, and because from thence it is become a natural disease, over-spread­ing the whole natural man, in his body, and in his minde, as he is naturally descended from Adam. For as so, the Apostle saith, He was carnal, sold under sin. It consists of ignorance and enmity to God, and jealousies of him, together with vain and high thoughts of our selves, and desires of equality with God. And was at first conceived, by listening to, and parlying with that temptati­on of Satan,—Hath God said? &c. Is there not some secret will in God, contrary to that re­vealed, some design to keep you back from ar­riving at that happiness and contentment, which [Page] you [...]ay attain in improving your natural fa­culties, and freedom? Now this body of sin with its members diffuseth it self, and is stirring and working in the whole man, leading captive in all his natural desires, affections, and actings; and thus it is still in them warring, who through grace are not in it, but in the Spirit: And the desires of the natural body, which are after ease, pleasure, and contentment to it self; these as polluted, and instigated by the carnal minde, which provokes to seek the same in such things, or in such a way and manner, as is forbidden of God; are more properly called, the desires or lusts of the flesh, (as by flesh is meant, the natural body, or outward man.) And the desires of the natural minde, and soul of man, which are after those things, which according to its reason, understanding, and judge­ment are best for the man; these as corrupted, and moved by the carnal minde (under which also it is sold) are more properly called, the desires of the minde (and by the Apostle John, the lust of the eye, and the pride of life.) And these are af­ter the riches, honour and wisdom of the world, or the establishing a righteousness of ones own, such things, and in suchwise as to his corrupt­ed reason, promise to make him rich, and ex­cellent in himself, to give him a self-suffici­ency.

Now the first sort of these fleshly lusts, the grosser and more sensual, the appetites of the flesh, or natural body, as corrupted and sold under sin, are put first, where they are distinguished, to signi­fie [Page] as is said, a more powerful inclination, and promptness in men generally unto them; yea, e­ven in believers, where the minde is in part re­newed, yet this law of sin hath its dwelling, and operation still in the members, working in them all manner of concupiscence, and leading captive to bring forth fruit to death; in which also it will prevail, if not abstained from in the light and strength of the grace of God bringing salva­tion. And by reason of the prevalency, and do­minion of this sensual carnality in the natural powers; the admonitions against this grosser fil­thiness are first placed, and more abundantly, and vehemently urged. And however through pride, men will not acknowledge it, but every one almost, if they can but hide it, so as it appear not openly or palpably, are ready to say, they ab­hor, and are free from inclination and desire to such filthiness, as Whoredom, Adultery, or un­cleanness of that nature; yet it is not so, but gene­rally there is in most men naturally, a great propen­sity to the following those sensual desires after that which is forbidden; the flesh as corrupted by sin dwelling in it, is alwayes provoking to it; therefore there is need of more instructions, and vehement admonitions, and warnings against it.

2. The Gentiles that knew not God, but walked in the ways of their own heart, did generally allow themselves in such kinde of uncleanness and filthiness of the flesh, possessing their bodies in the lust of concupiscence, 1 Thessalon. 4. 5. [Page] 1 Cor. 5. 1-10. And were the more hardned there­in, after any rejection of the light of the know­ledge of God brought to them, Rom. 1. 24, &c. Yea, also among the Jews; that had been, and still was allowed that was now declared to be for­nication and uncleanness, as is shewed in the fol­lowing discourse.

And this gave a twofold reason for the Apostles so placing, and urging their admonitions of this nature.

1. The believers wrote to, had bad their educa­tion, and conversation among such, and were sometimes such, fulfilling with allowance the de­sires of the flesh, and of the minde, even as others, Eph. 2. 2, 3. 1 Cor. 6. 9-11. Tit. 3. 3 And therefore (though now in part, and but newly redeemed from them, and renewed in spirit, yet) had the more of the relicks, of such natural filthiness; and the more powerfully yet warring in their mem­bers; for it is the more hard to learn to eschew a­ny evil, by how much the more a man hath been ac­customed to it, Jer. 13. 23. yea a man is more rooted in such a vain conversation, as hath been re­ceived by tradition from fathers, 1 Pet. 1. 18. And the sins of the youth cleave as it were to the bone, Job 20. 11. And as nothing can truely redeem the soul, and turn it from such sins and idols unto God, but the precious blood of Christ; so there is need of so much the more urging and applying that with its instructions, and reproofs, unto, and a­gainst such evils, as are as it were bred up and nou­rished in the flesh, and from the youth.

[Page]And so we have all of us most need to be watch­ful in the Spirit against the sins of our youth; and in the light, and strength of Gods grace in Christ to keep us from our own iniquities.

2. They had the more temptations and provoca­tions to such uncleanness, by still being, and dwel­ling among such, as with whom it was generally used and allowed. There being little of outward shame, or fear among men to restrain from it; such as were not restrained by the grace of God, would be the more tempting and provoking, and think strange if others did not run with them to the same excess of riot, 1 Pet. 4. 2, 3, &c. And surely inticements, and provocations of that nature are as snares and bands, which a man may escape onely by being in the fear of the Lord all the day, Eccles. 7. 26. with Prov. 23. 17. & 1. 10, &c. There­fore we are instructed not to be amongst wine-bib­bers, &c. nor to have fellowship with the unfruit­ful works, or workers of darkness, but to come out from among them, and be separate, so as we may not touch the unclean thing. Be not deceived, evil communication corrupts good manners; There­fore a wake—stand up from the dead, forsake the foolish and live, and go in the way of under­standing, Prov. 23. 20, &c. & 9. 6. 2 Cor. 6. 14, 15, &c. Eph. 5. 6-11, 14. 1 Cor. 15. 33, 34. For there is in us while here, and especially while retaining any youth or strength of nature, matter for such temptations to work upon, yea, sin on such tempta­tions works the more powerfully all manner of con­cupiscence from the commandment forbidding it; [Page] especially after that hath appeared, and come to a man by the light of the Gospel.

3. These sensual appetites or desires of the flesh, do more directly and grosly defile the man, if not abstained from, and so are more directly and im­mediately cross, and opposite to sanctification: o­ther lusts of the flesh, may, and will if followed, as much, and dangerously defile a man, and barden him against the sanctification of the Spirit; it may be some of the desires of the minde after those spiritual wickednesses, in which spiritual fornica­tion is eminently found more dangerously; and the rather because a man following them, is pure in his own eyes, and yet not washed from his filthi­ness; but these, I say, more directly, immediately and grosly do defile the man in himself, and before God and men, and so defile Gods temple; as is more largely shewed in the latter end of the ensu­ing treatise: Yea,

4. Those things that render other sins and ways of iniquity most vile, polluting, and abominable, are found eminently in this, and it is composed of nothing else. As to say, 1. An earnest and gree­dy following that sinful lust, and desire after that which is forbidden. This is that in covetousness rendring it most vile, and hateful in the sight of God, and men (though it contain many other branches and ways of inquity in it) a not being contented with such things as they have, or as are given and allowed them of God by Christ; and they may have and use, and in some sort seek with his allowance; nor to seek, and desire after that, [Page] but still more desiring and lusting after the forbid­den fruit, that which is anothers, and not theirs; or which they cannot have or seek with his allow­ance, and in his way, as in Ahabs earnest long­ing for Naboth's Vine-yard, and in any mans cove­ting that which is his Neighbours, and seeking to increase to himself that which is not his, in which he is said to covet an evil covetousness, and to con­sult shame to his house, Hab. 2. 6, 8, 10. hence cove­tousness is ranked with uncleanness of the flesh, and placed next it, yea, as a branch of like un­cleanness. See Eph. 5. 3-5. Col. 3. 5, &c. Now this longing and unsatisfied desire after the forbid­den fruit, which is a principal thing in covetous­ness, that renders it vile and hateful, and so we might say in other sins and ways of iniquity, this is found most eminently in this lust of unclean­ness, and indeed it's nothing else, or hath no other desire or lust in it, but such a desire cherished and followed.

2. Rebellion against God, in the pride and height of the spirit; a despising, sleighting, and rejecting him, and his gracious government, and provision. This is that in treason, or rebellion against earthly Governours, Principalities, and powers that God by his providence sets over us (though there may be many other evils in it, yet) this is that in which the wickness and hatefulness of it is chiefly evi­denced and aggravated; He that resisteth the power, resisteth the ordinance of God, and shall therefore receive to himself damnation, or judge­ment from God, Rom. 13. 2. Hence the despising [Page] government, and speaking evil of dignities is ranked together with the walking after the flesh in the lust of uncleannese, as that in which there is a like despising of Gods government; and therefore falls under a like judgement, 2 Pet. 2. 10. with 1 Sam. 8. 7. & 10. 26, 27.

This also we might have shewed in covetousness, and other ways of iniquity, as that which chiefly renders them vile, hateful, and abominable to God: Now this is eminenty found in them that walk af­ter the flesh in the lust of uncleanness; a proud and stubborn despising, and rejecting his gracious Law, Government, and Provision, as might be particularly shewed, both in the married and un­married, and may appear in what is said in the fol­lowing discourse of the honourableness of Marriage in all; to which I refer the Reader. Yea, I might have added, that rebellion is as the sin of witch­craft, in which a man not content with that comply­ance and combination made with Satan by our na­ture in the first natural root of it, doth voluntari­ly against light, and warning, and so stubbornly make a new and personal compliance, and confede­racy with Satan for himself, and so sells himself to work wickedness, 1 Sam. 15. 23. with 1 King. 21. 25 Hence also it is, that this uncleanness and fil­thiness of the flesh, with idolatry (which is filthi­ness of the spirit) is ranked together with witch­craft, &c. See Gal. 5. 19, 20.

3. A bruitish sensualness, exalting, and prefer­ring the sensual desires, and appetites out of their place, following, and serving them, in opposition [Page] to all right reason and judgement, and against all instrustions given, rules and order set them in any wise by the onely Lord.

This is that chiefly (though there be also many other evils in it) that renders surfeiting and drunkenness so vile, filthy, and odious in any man or woman; not onely, nor so much the affections, but the grosser, and more sensual appetites are served, and preferred before the judgement; and so get the victory, that the man is swallowed up, and besotted by them; now this also is eminently found in the walking after the flesh, in the lust of unclean­ness, which is therefore put first, and mentioned to­gether with surfeiting and drunkenness, as that in which a man is sensual and bruitish, and is further besotted in following them. See Hos. 4. 11, 12. with Prov. 23. 27. to the end.

There being in it therefore a complication of the filthiest dregs of iniquity found in all other fleshly lusts, it deserves to be set in the fore-front, and so is, and shall be in Gods judging it.

I might also have added, that there is spiritual fornication in it; the heart departing from the Lord, and from his testimonies, and way, to seek counsel and satisfaction elsewhere, and yeild them­selves, and their members servants to other lords besides him: but I shall not here inlarge any fur­ther to it. These things considered, and finding also by too sad experience, that there is need of urging and pressing instructions, and admoniti­ons of this nature, even among believers; I have some time since wrote something upon 1 Thess. 4. 3. [Page] which I was often pressed in my spirit, to make more publick, but either neglected, or was hindred, until I was less sensible of the need of it, or began to hope, that as touching that, those that would so read or hear, as to give any earnest heed to what I had to say from the testimony of the Lord, had no need that I should write unto, or for them. But now being again made sensible of need, and re­proved for my neglect, or deferring of what I was so much pressed in spirit to; I have here given, according to my weak and little measure of under­standing, the sence of that double sentence of the Apostle, Heb. 13. 4. with some instructions arising from the consideration of it; and could have been glad to have added the following admonition and exhortation with encouragement: Let Your con­versation be without covetousness, and be con­tent with such things as ye have; for God hath said, I will never leave thee, nor forsake thee, &c. But for want of time to write, and means to put it out, I must yet forbear; though I think it as need­ful to be added, as this was to go first, and that too in order to the abstaining from fornication, and filthiness of the flesh; for not onely is covetous­ness, as it is, or hath in it, a lust after the forbid­den fruit, (or that which God hath not given or allowed us, and so which we have not in and by Christ Jesus the Lord) the direct root of this; But many times covetousness more properly, or as more strictly taken for the love of mony, and will to be rich in ones self (which also springs from the na­tural ignorance of, and enmity to God, and vain [Page] thoughts of our selves, and idolatrous esteem of other things) is that which leads many into this tem­ptation and snare, and into many foolish and hurt­ful lusts, and makes them slaves to the filthy and base lusts of men, (their own or others) yea, it is the root of all evil, more directly or remotely: And oh that I were more sit for it, and then if God pre­serve me, and give opportunity, I shall desire to have one blow at the root.

In the mean time, and always, that the Lord may deliver us all from it, and incline our hearts to his testimonies, and not unto it, for counsel and strength to guide our feet in the way of peace and holiness, without which no man shall see the Lord; is the desire of, The most unmeet to reprove, or ad­monish others, of all that have tasted that the Lord is gracious,

January 12, 1666.
Tho. Moore, Junior.

ERRATA.

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FORNICATION condemned, In a Double Sentence; • Commending MARRIAGE in All. , and • Condemning WHOREDOM in All. 

‘HEB. 13. 4. Marriage is honourable in All, and the Bed un­defiled: But Whoremongers and Adulterers God will judge.’

IN the first branch of this Sentence consider

  • 1. What is Marriage, &c.
  • 2. What is meant by its being Honourable in all.
  • 3. What makes it so, and how it becomes so to us.
  • Lastly, of what Use this is to us.

1. The Marriage here directly spoken of, is that which is natural, of & in the flesh; and yet such as may, and in believers ought to be in the Lord also. It is the uniting or joyning together in the flesh, of one man, and one wo­man, that were before both of them free, and unmarried. The joyning them together as one flesh, one body: and that by mutual Consent, and solemn Covenant, in the presence of God, and publikely testified.

And God is after a peculiar sort a witness of that Cove­nant, [Page 2] having allowed and appointed it for good and holy ends, (as shall after be shewed.)

Therefore also they are said to be joyned together by him, when with mutual consent any one man, and one woman, that were before both free (as aforesaid) do so take and give themselves, and are so taken and given one to another. And whom God hath so joyned together, no man may put asunder; nor ought they either of them to break that union or covenant, by dealing treacherously or frau­dalently one with another. Mal. 2. 14, 15. Matth. 19 4, 5.

This Marriage was at the first made by God more imme­diately, or by the ministration of Angels, in his bringing the woman to the man, after he had made her of the man, and giving her to him in a solemn manner, to be his wife, an help meet for him in the flesh, and in the Lord. And by the mans taking her as the gift of God, into such uni­on of the flesh, to be one body, one flesh with him, and that in the presence of God and of his holy Angels, (who are still witnesses of that Covenant between a man and the wife of his youth:) And upon that gift of God, and his so taking her, she became his wife. And so still, Mar­riage hath been with Gods allowance, and is to be made by a solemn agreement between such persons as may be joyned together in that Covenant. And betrothing one to another, and Contract made in the presence of God and men, and after such manner, and custom of the places where they live, testified and confirmed, as in which it is confirmed before men, (as Ruth 4.) that no man may dis­anul, make void, or adde thereto. Gal. 3. 15. Still remem­ber, and carry this along, that this Union, and Covenant of Marriage, is such, as is of one man, and one woman, in one body, as one flesh; and admits of no more accor­ding to Gods institution, and appointment of it from the first. For God made them at the beginning male and fe­male, one man, and one woman; and said, For this cause shall a man leave his father and his mother, and shall cleave to his wife, (he saith not wives) and they twain (he saith not They three, or They four, but They two) shall be one flesh. [Page 3] This is Marriage. And so the bed undefiled is the Marriage­bed, modestly intimating the fellowship between married persons as man and wife, which is allowed and approved of God. See Prov. 5. 18, 19, 20. 1 Cor. 7. 2, 3, 4, 5. which then is not defiled, when no other is accepted into it, besides or with them; or so known, approached to, or looked on to that end, or in pursuance of such a desire, by either of them. See Job 31. 1-9, 10, 11. with Gen. 49. 4. Numb. 5. 20. Prov. 5. 17. See how the spiritual wickedness answerable to such defiling the bed is expressed Isai. 57. 8.

2. The next consideration is, what is to be understood by its being honourable in all.

It appears by that which is opposed to it in the other branch of the Text, which is Gods judging, disallowing, condemning, punishing Whoremongers and Adulterers: That by its being honourable, is meant, that it is allowed and approved of God in his word and works, and by him made comely, and of good report among men; as a lau­dable and comely means of Gods appointment and ap­provement, and by him ordained to honourable ends; as

1. For mans having a meet help and companion. God having first formed the man of the dust of the earth, and breathed into his nostrils the breath of life, in which he became a living soul, and was made after Gods own image or likeness, judged, that it was not good for man to be alone, or without one of the same kinde, (for among all the o­ther creatures there was not found an help meet for him) he therefore formed the woman of the man, and gave her to him as a meet help and companion, Gen. 2. 7, 18, 20, &c. for the instrumental bringing forth a godly seed, a seed of God, or after his image and likeness, and brought forth according to his will, in a way of his allowance and ap­provement. See Mal. 2. 15. Did not he make one? yet had he the residue of the spirit. He could have made more as well as one; but he made one, and but one: and wherefore one? that he might seek a godly seed: Therefore he made a wo­man of the man, and for him; that man might not gene­rate with any of the other creatures, but might have one [Page 4] of himself for a meet help, that he might beget in his own likeness, who was made after the image of God; and there­fore but one, that he might have a godly seed, or a seed brought forth according to Gods minde, an holy seed, as opposed to a seed of fornication. And so Marriage still is honourable in all, a laudable means, and way approved, and appointed of God, for the seeking and bringing forth such a seed, as of which neither man nor woman shall be asha­med to have, or to have had. As well as also for society, and mutual solace, and helpfulness in all things pertain­ing to them to do, and suffer, in their bringing up children for the Lord, and seeking his glory in all things. And so

2. A comely and laudable means of Gods appointment for avoiding fornication, which it is his will we should ab­stain and flee from. See 1 Cor. 7. 2, 3, 4, 5, 9.

3. It is also ordained to be to us a mystical signe and resemblance of another Marriage, that is heavenly, spiri­tual, and glorious, as in a threefold consideration.

1. That union between the humanity and the Deity, and so between God and man in the person of the Son of God, in whom the Word was made flesh: This though a nearer union then can be fully resembled by the natural Marri­age, being a personal union, an union of two natures in one person; yet is also resembled by a Marriage, because as in Marriage, the debts, arrearages, and forfeitures of the woman become the mans, and he becomes surety for them, for her good, and for the Creditors satisfaction: so, and much more in this, Gods Son being made of a woman was made under the Law for us that were under the Law; and all our sins, debts, arrearages, and forfeitures to God met together on him; and he became our surety for good. And also because as in Marriage, all the riches, glory and dignity of the man becomes the womans, and she is invest­ed and dignified with it: so and much more in this, all the riches, glory and dignity of the Son of God, and that is the glory of the Fathers own self, which he had with him before the world was, is become mans, & so as the humane nature is enriched and glorified with it in the person of the Son [Page 5] of God made man; whence the glory of the Word made flesh, is said to be the glory of the onely begotten Son of God, full of grace and truth; and as such, the eye-witnesses be­held it, Joh. 1. 14. and believers do now spiritually and by faith behold it. For these, and other such reasons, this u­nion, in which the Word was made flesh, and the Son of man was glorified with God, is resembled by a Marriage which a King made for his son, and sent his servants to call good and bad to the wedding-feast, Matth. 22. 2-10. with Prov. 9. 1-6. This also may be signified (at least as the root and foundation of that) in Jer. 3. 14. Turn, O backsliding chil­dren, saith the Lord, for I am married to you; as may appear in comparing it with that Jer. 31. 22. How long wilt thou go about, O thou backsliding daughter? The Lord hath created a new thing in the earth, a woman shall compass a man.

II. That spiritual uniting, reconciliation or Marriage of men to Christ, and so to God in Christ, which is graciously tendered by Christ in the Gospel unto all men in due time, upon this ground, that the first is already made in Christ for them, and therein all things ready. Isai. 55. 1, 2, 3, 4, 5, 6. with 2 Cor. 5. 14-19. with Matth. 22. and Prov. 9. and which is made in the first-fruits between Christ and the Church, even while they are here on earth, and so in a great sort between Christ and every believing soul. Which also was typified by Gods espousing and marrying the whole house of Judah and Israel to himself, as to their own one hus­band, and their becoming his after a peculiar sort above all people. Jer. 2. 2. and 31. 32. Ezek. 16. 8, &c. Isai. 5.

This gracious and spiritual Marriage (as also that type and figure of it now mentioned was) is more especially and frequently resembled by the natural and earthly mar­riage: see an instance or two, Ephes. 5. 23-32. The Apostle first instructing wives to be subject to their own husbands, as the Church is to Christ, gives this reason, that the husband is the head of the wife, even as Christ is the head of the Church. And then instructing husbands to love their wives, even as Christ loved the Church, and gave himself for it: yea, to love and cherish her as his own flesh, even as the Lord the Church; and [Page 6] thereto shewing that a mans wife is one body, one flesh with himself. And that for this cause a man shall leave his father and mother, and shall cleave to his wife. He addes, that this is a great mystery; but I speak, says he, concerning Christ and the Church: that is, it is not so great a mystery in it self, but as it resembles the union and marriage between Christ and the Church. Therefore elsewhere he saith, that as he that is joyned to a woman is one body; for two, saith he, shall be one flesh: so he that is joyned to the Lord is one spirit. And therefore admonisheth to flee fornication; as well be­cause marriage is so honourable in the thing resembled by it, as also because in being joyned to the Lord they are made one spirit with him, and so one body in the unity of the Spirit; therefore not to defile his body, his temple, by taking the members of Christ, and making them the members of an harlot. See 1 Cor. 6. 15-19. whence also he warneth of spiritual fornication: for, says he, I have espoused you to one husband, that I may present you a chaste virgia to Christ, 2 Cor. 11. 2. Yea, that earthly marriages, according to Gods institution of them from the beginning, are ordain­ed for a signe and resemblance of this heavenly and spiri­tual marriage; and therefore honourable in all, appears, by the holy Ghosts making use of them, and the obligati­ons of them, and loves pertaining to them, occasionally, to set before us this heavenly and spiritual marriage, and the things pertaining thereto. See Psal. 45. tot. thence in­tituled, A song of loves; and the whole book of Canticles. Yea, to set before us that forementioned type of this, and therein also the thing it self; and the evil of spiritual for­nication, by the evil and shamefulness of a wife's dealing treacherously with her husband. See the fore-cited Scri­ptures. Isai. 5. 1, &c. Jer. 2 & 3 chapters; Ezek. 16. tot. with Hos. 1, 2 & 3 chapters. And indeed, all spiritual for­nication, and treacherous dealing of that kinde, is, and always was found on the womans part, that is, on the Churches part, not on Gods and Christs part, who is the head and husband; in him is no iniquity; he hates such treachery, and putting away, (as we shall after further [Page 7] shew.) And this was spoken to them, as well as many other things, by ensamples or types, which are also written for our instruction, upon whom the ends of the world are come. 1 Cor. 106. 11. Heb. 8. & 9. & 10.

III. That glorious marriage, in which this between Christ and the Church, now spiritually begun, shall be compleatly finished between him and them, in their souls and bodies re-united; in which their vile body shall be fa­shioned into the likeness of his glorious body, and they glorified together with him: And in which Jerusalem shall be glo­riously married, even their land shall be married, and the seed and off-spring that shall then be reserved, and brought forth out of them, shall be married to him, and therein also to them the children of the first resurrection, and that according to such a Covenant, and in such manner, as they never before were married: At which Marriage, and on that mountain, the Lord will make to all people a glorious feast. See Isai. 25. 6, &c. They are pronounced blessed that shall be called unto this Marriage-supper of the Lamb, to sit down with him then when the Bride the Lambs wife hath made her self ready; even as they are pronounced bless [...]d, and holy, that have part in the first resurrection, for on such the second death shall have no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years. Rev. 19. 7, 8. 9. and 20. 6. with Matth. 25. 10. Luke 22. 28, 29, 30. This is that resembled by natural or earthly Marriages in the prophecie of it, Isa. 62. 4, 5. Thou shalt no more be termed Forsaken, nor thy land desolate, but thou shalt be called Hephzi-bah, and thy land Beulah: for the Lord de­lighteth in thee, and thy land shall be married: for as a young man marrieth a virgin, shall thy sons marry thee; and as the bridegroom rejoyceth over the bride, so shall thy God rejoyce over thee. See also Jer. 31. 31, 32, &c. Hos. 2. 19, 20.

Thus, and for these honourable ends and purposes, Mar­riage is honourable in all, and the bed undefiled. In all, name­ly in all men, or persons of mankinde, male and female, whether believers or unbelievers, whether rich or poor, and of what order, rank, degree or place soever they be in [Page 8] the Church, or out of it. So that whosoever desire it, be­ing such as are fit for it, and may be joyned together ac­cording to that Covenant in its primitive institution, they may marry with Gods allowance. Though believers are admonished not to be unequally yoked with unbelievers, and so to marry onely in the Lord; yet the ignorant, prophane, and unbelievers are nowhere forbidden of God to marry; but that is allowed them, and made clean, comely, and honourable, for their enjoyment and use, as one of those demonstrations of his goodness towards them, by which he is leading them to repentance.

Which leads us to the third Consideration, namely,

3. What it is that makes Marriage in such wise honou­rable in all, and the bed undefiled; and by what means it becomes so to us. To which I say,

1. God hath dignified it, and made it honourable for all mankinde in the first man Adam, by making him at the be­ginning male and female; and first the man, one man; and then the woman of the man, one woman; and by giving them one to another as meet helps and companions (as aforesaid) and so making them twain (two of one) to be one flesh, one body, upon their acceptation and mutual consent in his presence; and giving this instruction there­upon, (which being spoken by Adam in his innocencie, is mentioned by the Wisdom of God as Gods saying) For this cause shall a man leave his father and his mother, and shall cleave to his wife. See Gen. 2. 18▪ 21-25. with Matth. 19. 4, 5. and Mal. 2. 14, 15. Thus did God dignifie it, and make it honourable for all mankinde in the first Adam. But

2. That it now becomes honourable to us, sinful and polluted mankinde, and that such enjoyment and use of it, as aforesaid, is laudable and comely in all, is onely by means of the socrifice and mediation of the man Christ Jesus, the second Adam, by whom it is sanctified, and made clean for our use, from that shame, confusion and pollu­tion that we had procured to our selves in it, and in all conditions, relations, and enjoyments. For notwithstand­ing God had dignified it, and made it honourable in the [Page 9] first man and woman, as in their first constitution, and that was for all in that first publike man male and female; yet sin being once entred, and death by sin, it▪ could not have been honourable in them, nor in any of their po­sterity, unless God had devised a means for his banished, that they might not be utterly expelled both from his presence and mercy, unless God had provided a remedy in a second Adam; for sin is a shame, and reproach to any people, and doth make a separation between God and them, and hide good things from them. Pro. 14. 34. Jer. 5. 25.

Now the first Adam, both male and female, presently after their creation, and excellent constitution, sinned a­gainst their Creator, and therein the whole Nature sinned, and departed from God, and became polluted with all uncleanness, and enmity to him, and so came short of that glory of God in, and unto which they were created: And brought shame and dishonour upon themselves, and upon their state, and relation of marriage, and on the fruit of the body, and of the Womb; so that all mankind be­came cursed in all relations, conditions, and injoyments, and in all that they had, and did, as in, and from the first man Adam. See Gen. 3. 16, 17. & Deut. 28. 15. &c. with Rom. 3. 9-19-23. & Ch. 5. 12. But God hath found out a Ransom, a Redeemer, and Healer, for all mankinde without respect of persons. 2 Sam. 14. 14. Rom. 3. 21, 22, 23. &c. and 5. 12-18.

God hath crowned his son Jesus with glory, and ho­nour above men and Angels, that he by the grace of God should taste death for every man: And he that onely one, in a body prepared him to that purpose, dyed for all, as the second Adam, a surety, and publick person, in the room, and stead of all; he dyed their death, and therein suffered all the shame, reproach, and wrath that was their due for the sins, and trespasses of the world, that came in by the disobedience of one, and occasioned the breach between God and man at the first: And therein God was in Christ, reconciling the world to himself, not imputing their [Page 10] trespasses to them: For he hath made him that knew no sin, to be sin for us: And this for our behoof and commodity, that men condemned and dead at Law, might live to a comfor­table injoyment of his mercies in marriage, and the fruits thereof, and in a comfortable use of the Creature; to the end that they that thus live in their several ages, should not benceforth live to themselves, but to him that dyed for them and rose again; that so through the grace of God, bringing salvation to all men in due time—they might be made the righteousness of God in him. Heb. 2. 9. 2 Cor. 5. 14, 15, 19, 21. with 1 Tim. 2. 6. Tit. 2. 11, 12.

Wherefore also, he is by means of the same death the Mediator between God and man, making intercession for the transgressors, for the daily taking away those sins of the people, in which when light comes they chuse darkness rather, that judgement may not speedily be executed, but mercies yet continued to rebellious ones. 1 Tim. 2. 5, 6. Psal. 68. 18, 19, 20. Isa. 53. 12. Luk. 13. 6-9.

And by means of these two, the sacrifice and interces­sion of the Man Christ Jesus, in whom the nature of man is married to God, and who is that one Mediator between God and man, marriage is sanctified, and become honou­rable in all; and so every creature of God sanctified (that is) made clean for our use, that it may be received with thanksgiving of them that believe, and know the truth: For it is sanctified (saith the Apostle, 1 Tim. 4. 5.) by the word of God and prayer; that is, by the word that was made flesh for us, and by his intercession for us.

By his being made flesh, and so by the sacrifice of his own Body once for all, made perfect through sufferings, he hath made peace for the sins of the world imputed to him; abolished death, taken the sting out of it, redeemed us to himself from the curse of the law: And so far taken the evil of the curse and shame out of marriage, and crea­ture-injoyments, that we may have a laudable and com­fortable injoyment of them, though still some fruits, and remembrances of our sin is left upon them for gratious ends; and therefore in the hand of the Mediator, who orders them for our good.

[Page 11]And by his prayer, or continued intercession for us, he still sanctifies those injoyments of the creature, and makes them clean for our use, against the provocation of our daily iniquities of a new sort, which otherwise would ren­der them unclean, and polluted to us, full of shame, misery and curse; which now are filled with gladness, refreshing and mercy to men, even in all: and this, that they may be received with thanksgiving (as aforesaid) of them that believe and know the truth.

Behold, in all this, the Lamb of God that taketh away the sins of the world; for because He by the grace of God tasted death for every man, and gave himself a ransome for all, and is our peace, the propitiation for the sins of the whole world: Therefore Marriage is honourable in all, and the bed unde­filed.

We come in the last place to consider some usefulness of this Instruction.

1. It aggravates the sin of Fornication; if God had prohibited Marriage to any man, or to any sort or order of men, or rendred it dishonourable, or uncomely for a­ny to marry, fornication in such had been more excuse­able.

But when at such a rate, as through the sacrifice and me­diation of his Son, and to such a gracious end, that men might be accommodated with the more chearful­ness to live to him, and serve him, God hath made mar­riage honourable in all, and the bed undefiled; for any to walk in, and serve the lusts of uncleanness, in whoredom and adultery, or seeking content and satisfying to the natural concupiscences in any way forbidden of God, must needs be out of measure sinful, because without necessity, there was a sanctified means to avoid it, which either they had, or might have had, for seeking it of God according to his Will, who knows our needs; and what is good for us he would have given: yea, there is in it a despising his way, and gracious provision, for our meet helpfulness; which iniquity is the greater, by how much the more his provisi­on is rich and graoious.

[Page 12]2. This instruction condemns as heretical and devilish, those doctrines that religiously forbid to marry, as also that command to abstain from meats which God hath created to be received, and that with thanksgiving of them that believe and know the truth, 1 Tim. 4. 1, 3-5.

Though in some cases of distress and perplexity of Chri­stian Churches and Nations, it may be good (that is to say, commodious) for a man, if he can contain, then not to marry; yet if he, or she that is unmarried, do then marry, they sin not, nor do any thing worthy of shame meerly in marrying, though such, at such a time, shall have the more trouble in the flesh; yet it is better to marry then to burn, if they cannot contain, therefore let them marry, 1 Cor 7. 7, 8, 9, 26, 27, 28. For Marriage is honourable in all, of what degree, order, or rank soever: But whoremongers and a­dulterers God will judge.

3. This also admonisheth not to abuse marriage which God hath in such wise, and by such means made honoura­ble.

Now marriage is abused, either by treacherous breaking or violating the covenant of it, or inticing others so to do: or by a dishonourable use of it, or behaviour in it. And here give me leave to stay a while, as to shew the a­buse of marriage in both these branches; and to warn of it, it may be needful to some.

1. Marriage is abused, and prophaned, by a treache­rous breaking, or inticing others to break and violate the covenant of it, of which God is witness, who will be a swift witness both against the adulterer, & against the false sweater, see Mal. 2. 14, 15. & 3. 5. Therefore (saith the Lord) see that none deal treacherously with the wife of his youth; namely, that first taken, when he was free, and at liberty to marry: either not having been married before, or be­ing by the death of a former wife free from the law of his wife (or so the wife from the law of her husband.) For God is a witness between him, and the wife of his youth; and will take all treacherous dealing, in neglecting, or de­parting from the first; taking, or going in to another, or [Page 13] looking upon another to lust after them during the life­time of the first, as a breach of his Covenant, which ad­mits not of another to be added to the first taken, during the life-time of the first, no, though under pretence of ta­king, owning, and caring for her as a wife; nor of depar­ting from, or putting away the first. See Levit. 18. 18. with the forementioned Scripture in Malachi.

So then the Marriage-covenant is violated and broken, either by adding another, or by departing from, or put­ting away the first taken, during her life-time.

1. By adding another as a wife or concubine; a wife to her sister, or one wife to another, during her life-time.

True it is, that the taking and having more wives then one at at a time, and sometimes divers wives and concu­bines also, was customarily used in former ages, even a­mong Israel after the flesh: And many good men allowed themselves in it, without examination of the custom whence it came, and whether it was according, or con­trary to Gods Law. And in those times, before that grace of God that bringeth salvation to all men had so ap­peared, as now it hath by Jesus Christ, more fully disco­vering, and teaching to deny all ungodliness and worldly lusts; God winked at such things, and did not so severely re­prove them as since he doth, and will do. And might the rather suffer, and forbear the strict taking notice of them, that at the time of the manifestation of Christ, and through the Gospel, he might the more declare his righteousness in forgiving sincs that are past, and for other holy ends.

Yet however in those times of ignorance, among the Gentiles, and under those darker dispensations to Israel, while he spake to them but in divers parts, and had not given so full and clear a revelation of the mystery of god­liness, as is now come forth by Christ to Jew and Gentile, he in a sort winked at such things; yet (I say) it was not so from the beginning, as is already shewed; nor did God ever give any declarative allowance of it, but contrariwise did forbid it, and declare it to be contrary to his minde, and to the order he had set in creation, as may be seen in the Scriptures already cited.

[Page 14]And in the way of his judgements also, even enough might be seen to shew, that he did not approve it, (though he did not so severely judge it, as under this last dispensa­tion he will.)

That he did not approve it, nor was it according to his minde, may be seen in these Observations.

1. The first that we read of, that had two wives toge­ther, was that Lamech (not of the posterity of Seth, but) of Cain, the fifth generation from him, who went out from the presence of the Lord, and was with his posterity sepa­rated, and distinguished from Seths posterity, who, it ap­pears, abode in Gods presence, and retained his Oracles, and were called the sons of God, probably as distinguished from Cains posterity, who were called the sons and daugh­ters of men. (Compare the 4, 5, and 6 chapters of Gene­sis.)

And see I. what befel that Lamech, (the first that broke Gods law and order set in creation, in taking two wives;) he was led into, and overcome of such a temptation, as brought him under the sentence (at least in his own spirit) of an heavie judgement, exceeding Cains tenfold; which he was made sadly to bewail in the ears of both his wives, who must reap the evil fruit of it with him: And see how the mention of it is presently added to that of his taking two wives, Gen. 4. 19, 23, 24. II. See also what wrath and judgement it brought upon the old world, when the sons of God (those of Seths posterity, among whom the Oracles of God and his Worship was retained) saw the daughters of men that they were fair, and took them wives of all that they chose, and thereby joyned with them in their evil manners, and made their wickedness great, hardening their hearts against the spiritual preaching of Jesus Christ in his Ora­cles, and by such means as he afforded.

2. And though after we read of some good men that added another wife, or wives and concubines, during the life-time of the first; yet as they had no allowance from God, in any of his oracles or instructions given them so to [...] so likewise it may be observed,

[Page 15]1. That they of them that we read of first in it, were led into it by consulting with the flesh, or drawn in unad­visedly by some temptation, and through heedlesness of the Word and Oracles of God. (As for instance:) Abra­ham lived with Sarah till they were both old; and though God had given him no children, yet he would not adde another wife or concubine to her, to see if that way he might obtain children, but intended to make Eliezer of Damascus his heir, until the Oracle came forth, tha [...] one out of his own bowels should be his heir: after which, upon Sarahs consulting with the flesh, because it ceased to be with her after the manner of women, she thought there must be another added for the bringing about Gods promise; and he listning to that hastie device, went in to Hagar at the request of his wife: yet neither is Hagar called by the ho­ly Ghost his wife, (though by Sarah given to him to be his wife) but Sarahs maid, the bondwoman; and both she, and Keturah, called his concubines, Gen. 25. 6. 1 Chron. 1. 32. which Keturah also by that seems to have been added in Sarahs life-time, I say, in that she is called his concubine. He having been once led into a snare, and there being no such distinct revelation of the evil of it as is since come forth, he might the more easily be led into another.

And Jacob intended no more then to take one wife, ac­cording to the instruction of his father and mother, (Gen. 27. 46. and 28. 1, 2. with chap. 29. 18.) but was beguiled of her his heart was first set upon, by the treachery of Laban, who without his knowledge or consent put the other first upon him: and then was easily perswaded to follow his affection in accepting Rachel also, whom he always loved more then Leab; and then through envie of the sisters, occasionally provoked from his having them both to wife, he was further led into snares, to accept of each of their handmaids for concubines. And after these swervings from the true order and state of Marriage, (as set by God in the beginning) found in some of the fathers, other good men after, even under the Law, (in which ministration that evil was not so fully and particularly discovered and re­proved) [Page 16] following the examples and customs of their Fa­thers, divers of them took many wives together, or one in the life-time of the other, without examination, or considering how they therein swerved from the order set, and from the instruction in the Oracles from the begin­ning. And what snares they met with therein, may be seen in David, much more in Solomon, as well as in o­thers. This was very general, that one was loved more then the other, as in the case of Jacobs two wives, Gen. 29. 30, 31. So, that it was a mischief very incident to the ha­ving two, is signified, Deut. 21. 15. And that occasioned envy and hatred between the women, as, 1 Sam. 1. 2, 6, 7. and in the former instances.

II. It is also observable, that in those instructions deli­vered by these holy men, in those times, which are record­ed by the holy Ghost, they now here justifie that which yet was some of their practice in that particular.

Abraham charged his servant to take a wife (not wives) for his son, of his kindred, that he might not marry with the daughters of the land; so Isaac and Rebekkah charged Jacob. See Gen. 24. 3, 4, 5. &c. and 27. 46. with Chapter 28. 1, 2.

And Moses the man of God, though his ministration was dark, and vailed, in comparison of that come forth since; yet left this precept for Kings, who were to be ex­amples, and leaders of the people; That they should not multiply wives, Deut. 17. 17. besides that general precept, Levit. 18. 18. Thou shalt not take a wife to her sister (or as the Margin renders it) one wife to another, to uncover her naked­ness, besides the other, during her life-time. See how expresly he forbids it.

Yea, Solomon also, or rather the wisdom of God by him, (though it seems he had not always so heeded that instru­ction, which he spake by the Holy Ghost to us) instructs to rejoyce with the wife of the youth; he saith not wives, but the wife, and that of the youth, (the first taken, when a man was unmarried, or free from a wife, as aforesaid) Let her be as the loving hinde, let her breasts satisfie thee at all [Page 17] times, and be thou always ravisht with her love. And why wilt thou my son be ravisht with the bosome of a stranger? It seems by this, that all other women, during the life-time of the first, are strangers in that respect, and so to be taken, or had. And how evil in the fight of God the walking contrary to this counsel is, and how snaring and hurtful to a man, may be seen in what follows. See Prov. 5. 18. to the end, with Eccles. 9. 9. and Mal. 2. 14, 15. It appears by all said, that the having two wives together, or adding one to the first during her life-time, is, and was from the be­ginning a breach of Gods Order and Covenant, and con­trary to his minde, never approved by him, though some­times in a sort winked at, and not so severely charged and judged by him, as now under the Gospel.

Against this some haply may object.—

Object. 1. That Gods giving directions in such a case as that, Deut. 21. 15. If a man have two wives, the one beloved, the other hated; intimates his allowance of having two.

Answ. To this I answer, That as much intimates his allowance of hating the one, as of having two. And that he never intended to give allowance to any to hate his wife, will surely be acknowledged by any that have read, Thou shalt love thy neighbour as thy self; and no man ever hated his own flesh; and a man's wife is one flesh with him. Therefore shall a man leave his father and his mother, and shall cleave to his wife.

Nor will any say, that God allowed a man to commit adultery with a maid, not betrothed, because he gave di­rection in such a case, that if he had done so, he should marry her, Exod. 22. 16.

Object. 2. Gods allowance (or the goodness and law­fulness) of such a practice, then appears, by Gods bring­ing good fruit out of such matches; as for instance, Ra­chell and Leab did build the house of Israel, Ruth 4. 11.

Answ. God often brings good out of evil; yet doth not thereby justifie the evil, nor stood in any need of it for the bringing forth his good: nor gives us any allowance thereby to do evil, that good may come: but when evil [Page 18] is found with us, and where sin hatk abounded, he takes occasion to magnifie the riches of his grace, and the per­fection and victoriousness of his righteousness, for forgi­ving, and reigning over sin, even unto life eternal. But then to make such use of it, as to say, let us continue in sin, that grace may abound, Let us do evil that good may come, is a most wicked abuse of, and turning his grace into wan­tonness, contrary to all the end▪ and instruction of it, which God forbids. Rom. 5. 20, 21. & 6. 1, 2. with Chap. 3. 5-8. Yea, it is an evil and sensual way, to judge of God and his things according to outward appearance, to judge him to be like us, and approve our ways, because he holds his peace, or also still fills us with good things, Psal. 50. 21. Eccles. 8. 11. Isa. 57. 10, 11, &c. We are instructed to search, try and ex­amine our ways, not by outward appearances, or suc­cesses, but by the Word of the Lord, and now by that as come forth by Christ in the preaching of the cross, which is that light that makes manifest all things reproved. Ephes. 5. 13. 1 Cor. 11. 28, 29. Jam. 1. 25. Psal. 1. 1, 2. Jer. 17. 7 9.

Object. 3. God gave David Sauls wives into his bosome, 2 Sam. 12. 8.

Answ. 1. He gave him also, as the same Scripture tells us, his masters house, and the whole house of Israel and of Judah, to be ruled, fed, and nourished by him as their Shepherd, as well as also therein to be to him a rich portion for his present satisfaction and contentment, and to magnifie him; and so did give his masters wives into his bosome, to be at his dispose, and to be cherished by him, as his masters wives; and yet not give them to him to be to him as wives; nor read we any where of his taking, or having any of them as such: yet they being so given to him, to be cherished by him, and their husband being dead, it had been less evil in him, to have taken any of them, then to slay Ʋriah with the sword of the children of Ammon, that he might take his wife; yea, first to take her, and then so to slay him, as he did. And so his having those in his custody (as aforesaid) aggravated his evil in this, as [Page 19] did all the great goodness that God had bestowed upon him. And yet also

2. If we had found that David had so taken them, and should understand this Scripture to say, that God did give them into his bosome for wives, or to be so taken and used by him, if he desired it (which it doth not:) Yet that would not prove Gods approving his so taking, or having any of them as a wife, during the life-time of ano­ther. For God is said oft-times to give permissively those things which properly he allows not, much less ap­proves, but suffers, and permits, and is pleased to wink at the sinfulness of mens desires in them; as in a like case, Moses for the hardness of their hearts under the ministra­tion of the Law, that had both veiledness, and yet sharp­ness in many things, holding under a yoke of servitude, in which there was not such manifestation of the riches of the grace of God, to melt and overcome to such whole submission to, and delight in Gods government in every thing, as is since come forth by Christ: I say, for the blind­ness, and hardness of their heart, under that ministration (which was then more excusable) he suffered them to put a­way their wives, when as from the beginning it was not so: And then, as ever, God (who is one, and with whom is no variableness, or shaddow turning) hated putting away. See Matth. 19. 7, 8. with Mal. 2. 14, 15, 16. and Mark 10. 5, 6.

But enough hath been said to shew, that the taking, or adding another wise during the life-time of the first, was always an abuse, and corruption of Marriage, contrary to its first state and institution, and a breach of its Covenant, of which God is witness. And to clear it against those ob­jections that may be raised, either from some former pra­ctices of some of the holy men of old (I say, of some of them, for most of them were preserved from that abuse of marriage, as Noah, Isaac, Moses, Job, and others that might be mentioned.)

Or from God's suffering, or winking at such practices in any sort under those darker dispensations; though then he left not himself without witness against them, e­ven [Page 20] in the Oracles received, and retained by those men, and instructions, and precepts delivered by them; who yet themselves through temptation, counsel of the flesh, or evil examples not examined, were led into such snares, as is already shewed.

And yet more might be said, (as to mention a little in that one instance of Job) Job was a man of whom God testifies, that he feared God, and eschewed evil; and this is one of the great evils, which in the fear of God he had then learned to eschew, having one wife (who yet sometime through her folly was an affliction to him) He made a covenant with his eyes, (namely, that he would not look, or think on another, to lust after her) why then, said he, should I think on a maid: For what portion of God is there from above? and what inheritance of the Almighty from on high? Is not destruction to the wicked, and a strange punish­ment to the workers of iniquity, &c? If I have (says he) walked with vanity, or my foot hath hasted to deceit: If my heart hath been deceived by a woman, or I have laid wait at my neighbours door: Then let my wife grinde to another, and let others bow down upon her; for this is an heynous crime, an iniquity to be punished by the judges. See Job 31. 1-12.

And now that God hath spoken to us in these last days by his Son, he hath plainly declared his minde for the bringing us into rectitude in this as in other things: see Matth. 19. 4-6. with Mark 10. 6-8. and what is before noted thereupon: like to which is that of the Apostle, 1 Cor. 7. 2, 3. Let every man have his own wife, and every woman have her own husband; and that to avoid the so having, knowing, or looking upon (to lust after) any other by either of them. All which is there signified to be fornication, as things are now revealed.

Therefore also the same Apostle instructing Timothy and Titus what manner of persons they must be, who might by them be ordained in every place as Bishops and Deacons; mentions this as the first thing: If any be blame­less, the husband of one wife, 1 Tim. 3. 2, 12. Tit. 1. 6, 7. If any say, this being a direction what manner of persons [Page 21] they must be, that may be chosen into office of oversight of their brethren, is not binding to all: I answer,

1. It is an instruction how such ought to be qualified, that they may profitably teach, and therewithal be exam­ples to others, in such things, as the grace of God bringing salvation to all men, now in this appearance of it, teacheth all. Therefore that which they must be, is no other then what all others, to whom that grace hath appeared, ought to be (according to their capacitie) and are by their tea­ching and example to be instructed to; as may be seen in the other things mentioned, as vigilancie, good behaviour, being given to hospitality, apt to teach (as in any mea­sure they have received the gift, 1 Pet. 4. 10.) not given to wine, no striker or brawler, not accused of riot. 2. This, that he be the husband of one wife, is the first thing men­tioned, by which he is to be renderd blameless: yea, in the Epistle to Titus, it is added as the reason why he must be the husband of one wife, &c. for such a one must be blameless. It seems then, no man is blameless, (now under this last dispensation) that is the husband of two wives together. I shall adde no more to this. But,

2. The Marriage-covenant is violated and broken, by departing from, or putting away the first-taken wife, or husband, during their life-time. Hence to that admoni­tion, Mal. 2. 15. Let none deal treacherously against the wife of his youth; this is added as a motive, For the Lord the God of Israel saith, that he hateth putting away. Putting away therefore is thereby signified to be included in the treache­rous dealing warned of. And our Saviour saith, that though Moses for the hardness of their hearts suffered them to put away their wives, and wrote them such a precept; yet from the beginning it was not so: and further addes, that whosoever shall put away his wife, and marry another, commits adultery against her: and if a woman shall put away her hus­band, and marry another, she commits adultery, Mark 10. 3-11, 12. Yet in the relation of one part of this saying by Matthew, we finde an exception, Whosoever shall put away his wife, except it be for fornication, &c. or for the cause of [Page 22] fornication. See Matth. 19. 8, 9. with chap. 5. 32. According to which, our Saviour implies, a liberty yet left in some cases (though he gives no such commandment in any case) for a man to put away his wife for the cause of fornication▪ or that there may be some such cause of fornication, for which he may put her away, and yet not be chargeable with breaking covenant, or committing adultery against her. And surely, that is such fornication, as is properly and originally her act, (viz.) such as in which she treache­rously departs from her husband, as Jer. 3. 20. and endows and takes to her self another in stead of her husband, as Ezek. 16. 31, 32, 33, 34. (which is there distinguished from that which is usual in harlots; in which they are enticed, allu­red, or hired by the adulterer to commit adultery with them.) And if onely for such fornication of the wife, our Saviour still leave a man at liberty to put her away; then the liberty given in this exception, nothing crosseth the general prohibition of putting away without the ex­ception: Because in such a case, he is not the first, in lea­ving, or putting away, and so is not properly said to put her away; for she first voluntarily and treacherously leaves him, and goes to, and takes another in his stead; though after she hoth done so, he by some publike act, divorce or put her away, in such wise, that she may not return to him, nor he to her again; or on her after turning, refuse to receive, or own her again as his wife. This I give as my present apprehension of the nature of the fornication meant in the exception: to which I am induced, both from that general prohibition forementioned, as expressed by the holy Ghost in one Evangelist; with which I see not▪ how else this should fully agree: and I know Wisdoms words are all plain, and right, nothing perverse, cross, or clashing one against another in them; and if in any thing any of them seem otherwise to us, we may be sure, we do not yet understand them. For though, in some one place, that is mentioned by the wisdom of God, which in another place speaking of the same thing, is omitted by the same wisdom, yet so as nothing crosseth, but each [Page 23] confirms, opens, and helps to understand the other. And I am also induced to it from the nature of Gods dealing with the house of Israel, and with his Church and people now; which we shall finde to be such as is fitly resembled hereby, but much more exceeding in graciousness: for he hates putting away; and when provoked to it by such treacherous departing from him, and taking another in stead of him; yet, can righteously, and is graciously rea­dy to receive them again on their turning to him, as we may after shew. Jer. 3. 1-20. Ezek. 16. 32. &c. I submit my apprehensions herein to correction of better judgements, and propound it as my conception, That for a single act of fornication meerly, or it being not such, as in which she treacherously departs from her husband, and goes to, and takes another in stead of him, a man is not to put a­way his wife; yea, I suppose he is obliged by the grace of God that hath now appeared by Christ, upon her repen­tance, after turnings aside by temptation, if he may safe­ly, without sinning against his own body, to receive her again. And which soever of them is first in departing from, or putting away the other, for what cause soever, deals treacherously, breaks the covenant, and commits a­dultery against the party so put away, as well as with any other with whom they joyn in the life-time of the first.

Suitable to which is that of the Apostle, who gives it as by commandment from the Lord, that the wife depart not from the husband: but if▪ she depart, let her remain unmarri­ed, or be reconciled to her husband. And let not the husband put away his wife. And when he addes in his advice, that if an unbelieving yokefellow will depart, a brother or sister is not in bondage in such a case: yet there he saith, that if the un­believer be pleased to dwell with the believer, let not the believer leave them. 1 Cor. 7. 10-13. See how God will deal with them that break the covenant in such cases, Ezek. 16. 59. & 17. 13-19.

2. Marriage is abused and profaned by a dishonourable use of it, or behaviour in it: as to say, when either in mar­rying, or seeking and choice of a wife or husband, or else [Page 24] in the living together of married persons, or their demea­nour one towards another, the reverence and fear of him by whom marriage is made honourable, and the bed unde­led, is not before our eyes; and so, our hearts are not in­clined to his testimonies, but to covetousness, or to that wisdom that is from beneath, which is earthly, sensual, and de­vilish, for direction of our steps therein; and the thing aim­ed at therein, is not his honour and praise, and the promo­ting the things of his kingdom, and in order thereto, the direct end and benefit of marriage according to his ordi­nance; but other things preferred before it, as may appear in these things.

1. When in marrying, or in seeking and making choice of a wife, or an husband, either 1. It is desired, and sought, as a cover, or cloak, under which they may hide themselves in the service of unclean and filthy lusts. Or, 2. When the getting and increase of the riches or honour of this world, is the thing sought in it, and not a meet help and companion, according to Gods ordinance; both which are a shameful and dishonourable abuse of marriage, though the later be of high account with men that know not God: And Oh that it were not too much approved or allowed among them that believe, and know the truth as it is in Jesus, who have thereby been instructed in all things, e­ven in marrying, as well as in all other things in their con­versation, to seek first the kingdom of God, and the righteousness thereof; & therein to leave it to him to adde all other things, as he sees them good and needful for them. Or 3. When the will and affections are preferred and followed in the choice of relations, against and contrary to the under­standing and judgement, which is, or ought to be enlight­ned, and rectified by the light of Gods testimonies, and so to be the guide of the whole man; it is therefore especi­ally evil and shameful in believers, whose understanding and judgement hath been so enlightned, and rectified, not to suffer it to have the precedencie and victory in such choice, as in all other things: yea, they are counselled, and warned by the holy Ghost, not to be unequally yoaked [Page 25] together with unbelievers; and to make that burthen the lighter, they are left to their liberty to marry to whom they will, with that onely limitation, onely in the Lord: It is therefore exceeding sinful, and a dishonour to mar­riage in them, to follow their own will and desires, beyond the bounds of that limitation; for unbelievers, and such as are in darkness cannot be meet helpes, and compani­ons to believers in the things of the Lord (to whom they are joyned) and so do not draw equally in the yoke, or the same way with them; for what fellowship hath righte­ousness with unrighteousness? or what communion hath light with darkness? &c. 2 Cor. 6. 14-17. with 1 Cor. 7. 29. see if that be not mentioned as the inlet to the over-spreading of so great wickedness in the old world, and so of the wrath that followed; That the sons of God saw the daugh­ters of men that they were fair, and they took them wives of all that they chose, Gen. 6. 2. &c.

II. When in married persons dwelling together, or in their demeanour one towards another, they cleave not one to another, or are not perfectly joyned together, as one body, one flesh.

1. Either not resting satisfied with one another, but en­vying, and coveting the portion of another; or thinking, and fixing the eye, or minde upon another, in the life­time of the first, to lust after, desire, or propose her, or him to themselves for a reserve to be had, or taken as a wife, or husband after the death of the first; the so look­ing, or thinking upon another hath in it, not onely a­dultery against the present relation, a treacherous de­parting of the heart, and adultery committed in heart with the other so looked upon, but also murther. For it cannot be without an inward desire of the death of the present relation; and that may occasion at least a neglect of cherishing, and seeking the comfort, and preservation of their life as their own: yea, the very thoughts of another entertained and allowed, during the life-time of the first, will lead into such further snares and polluting evils, as of estrangement from their own despised [Page 26] relation, and burning in lust to the other, and the other to them; as will occasion jealousies as cruel as the grave; and (as discovered) grief, and wounding, even to death, if not with it despising and cruel hatred, to the making the life of the grieved, yea, haply of both bitter, and uncom­fortable, even to the shortning of their days. Yea, so brui­tish will it make a man in the issue, after his hardning his heart against the reproofs of instruction, that in his desire to follow and satisfie his lust, he will count nothing too dear, yea, even be ready to sell his birth-right in Christ by the Gospel for it: It will prevail to the breaking those bounds, which in the first entertaining of it he had pro­posed, or set to himself: For who can carry fire in his bo­some, and not be hurnt? Therefore flee this close piece of treacherous dealing, with all the branches of it, for it will even eat out the pretious life.

I might have placed this in the first branch of the abuse of Marriage, for it is a violation, and breach of its cove­nant; but however placed, if the admonition be received, and the unruly warned, I have my end: Let therefore the counsel of the wisdom of God be acceptable, and his instruction received: Let thy fountain be blessed: and re­joyce with the wife of thy youth. Let her be as the loving hinde, and pleasant roe, let her breasts satisfie thee at all times, and be thou always ravisht with her love. And why wilt thou, my son, be ravisht with a strange woman, and imbrace the bo­some of a stranger? For the ways of man are before the eyes of Lord, and he pondereth all his goings. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins: he shall dye without instruction, and in the greatness of his folly he shall go astray, Prov. 5. 18-23.

And as in this shameful demeanour in married per­sons, marriage is abused, and its covenant prophaned: So likewise

2. In either of them defrauding the other of their loves, or of their own bodies; for even the with-hold­ing, or hiding themselves from their own flesh, is there called fraud (as appears by the foregoing Verses) except [Page 27] it be with consent for a time, that they may give them­selves to fasting, and prayer; and come together a­gain, that Satan tempt them not, &c. which exception also the Apostle gives by permission, and not of command­ment: Let therefore the husband render unto the wife due be­nevolence, likewise also the wife unto the husband. The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife. See 1 Cor. 7. 2, 3, 4, 5. The want of this oft lays open to the evils forementioned.

3. Or not looking upon, and minding each of them the state, affairs, and concernments of the other, as to the outward man, as their own, or not uniting them in one; but distinguishing and dividing interests, and so dwelling together as two, and not as one body, it's well if as good neighbours; but not as man and wife. Or,

4. Living in envy and hatred one of another, or in va­riance and strife one with another: which many times follows upon the former, as the proper issue of it; and truely that is so shameful an abuse of marriage, and so dishonourable a thing, that it doth in a sort disrobe a man, not onely of the face and garment of Christianity, but of humanity also; For no man ever hated his own flesh; and a mans wife is his own flesh. Yea, to conclude this,

5. It's a dishonourable demeanour in such married per­sons as believe and know the truth, not to dwell toge­ther with their relations as persons of knowledge, in the [...]ight, and instructions of the truth known by them; and so the wife being in subjection to her own husband, as it is fit in Lord, therein also cheerfully submitting to, and bearing that fruit of sin remaining upon her in this married con­dition for the Lord's sake, and that with thankfulness to him that hath turned our water into wine, our curses into blessings, into sanctified instruments of good; that so if a­ny obey not the Word, yet they also may be won by the conver­sation of the wives, while they behold their chaste conversation coupled with fear, &c. And the husband giving honour to [Page 28] the wife, as unto the weaker vessel, so tendring and cheri­rishing: And (she being also a believer in Christ with him) giving honour to her also, as an heir together with him of the grace of life that is in Christ Jesus: An heir of the same inheritance, and having the same title, and on the same account; for in Christ Jesus is neither male nor female, but ye are all one in him, all the children of God by faith in Christ Jesus: for as many as have been baptized into Christ, have put on Christ, and as such the Grace known leads to give honour to her, a peculiar kinde of honour in the Lord, together with that in the flesh forementi­oned. As likewise it teacheth husbands to love their wives, as Christ loved his Church, and gave himself for it, that he might wash and sanctifie it, &c. and not to be bitter against them, 1 Pet. 3. 1-7. with Eph. 5. 22-25. with Col. 3. 22, &c.

I shall not inlarge this discourse by further explication of these particular instructions and commandments given by the Lord Jesus unto believers; onely say in general, that it is shameful, and dishonourable in them, not to be found so demeaning themselves in the light of the Lord, in which they have known, and may further know these things, and the blessing met with in doing them: And be that knows his masters will, and doth it not, shall be beaten with many stripes.

I might also here fitly place the discovery of another abuse of marriage, and dishonourable demeanour in it, which is found▪ in another extream; namely that of excess, and insobriety, or intemperance, and inordinate affe­ction; for in all these things there is excess; and then doth a man or woman exceed, when their affection to, and rejoycing in the present, and worldly, or natural in­joyment of one another, and use of the comforts, refresh­ings, and contentments of this life, are not kept under, and in subordination and subserviency to their love to him, and glorifying his name, by whom they have any comfortable enjoyment of those things, and to the pro­moting the things of his Kingdom in them, and by them: [Page 29] Much more then, when in stead of letting the moderati­on of our minde be known unto all men, we love father, mother, wife or children, more then Christ; and that ap­pears, when we prefer their love, and the injoyment of them before his love, and injoyment of him, and fellow­ship with him; and the pleasing them before the pleasing and glorifying him; and when we suffer ourselves to be swallowed up of, and carried away after the delights, pleasures and contentments of this life, as in the injoy­ment of one another, or in any creature-contentments: And surfeit, or fill ourselves with them, that the heart is over-charged, and the body unfitted for seeking or ser­ving him, or receiving and drinking in from him in the things of his Kingdom: Or, also so set our mindes and af­fections upon them, that we cannot freely part with them for his sake, or yeild them up to be at his di­spose.

This great instruction contained in the first branch of this Text, namely, that Marriage is honourable in all, con­sidering how, and by what means it becomes so, and to what great end it is so made; Teacheth us, that denying un­godliness and worldly lusts, we should live soberly, righteously, and godly in this present world: looking for the blessed hope, &c. Tit. 2. 11, 12, 13.

And so in this particular, that we should every of us learn to possess his vessel in sanctification and honour: and not in the lusts of concupiscence, as others that know not God: but so as devoted and consecrated vessels to the use and honour of him, by whom all things which by sin were polluted, and filled with shame, are made clean and ho­nourable to us, 1 Thess. 4. 3-5.

And so not onely in this, but in all things, this instru­ction as well admonisheth to a sober and comely use of e­very creature, not to live to ourselves, our▪ own lusts, or the lusts of men, in the injoyment and use of them, but to him that dyed for us and rose again; as remembring, and con­sidering that we could have had no mercy in meat, drink, cloaths, or in any thing pertaining to this life, but by [Page 30] the sacrifice of the Son of God, made perfect through his personal sufferings, by which peace was made; nor any continuance of it after iniquities, and abuses of grace committed by us, but by his intercession, who is our peace: which clearly shews wonderful goodness, and a gracious and glorious end of the Almighty towards us therein. All which powerfully instructs us to aim at that, as our great end in all our use of them, that God in all things may be glorified, and the things of his kingdom promoted. 1 Cor. 10. 31, 32. 2 Cor. 5. 15. with 1 Pet. 4. 1, 2. But for this, I re­fer the Reader to what is spoken afterwards more largely of sobriety in teaching in temptation.

4. In the last place, This whole consideration may be of further usefulness unto us, to instruct and teach us, by and upon occasion of earthly Marriages, and in our seek­ing, enjoyment, and use of them, and behaviour in them, to be exercised in minding and considering the heavenly, as in a resemblance and similitude appointed of God to that purpose. That being in the first consideration of it, the bottom, ground and reason of this being clean, and ho­nourable to us; and, in the second and third considerati­ons of it, the end of this, and all other creature-enjoy­ments, being made so to us, is first and chiefly to be looked to, and minded by us, in the beginning, and whole pro­ceed of our conversation, for wisdom, counsel and strength to order it aright, and to be aimed at as the end of our conversation in all things.

For some helpfulness therefore herein, I shall here put to minde some Instructions concerning that heavenly and spiritual Marriage, especially as in the second Considera­tion of it, which is that chiefly resembled by the earthly Marriage, as they are set before us in this whole Conside­ration of the earthly Marriage (which is honourable in all) as by way of resemblance or similitude.

The Instructions I shall mention may be ranked under three Heads. They are such as are resembled

  • 1. By the nature of the Marriage covenant.
  • 2. By its being honourable in all.
  • [Page 31]3. By the comely and honourable behaviour in it, or in the things pertaining to it: as to say,
    • 1. In seeking, or wooing a wife, and in the womans listning to, or accepting an husband.
    • 2. In betrothing and marrying in righteousness.
    • 3. In the demeanour of the married persons towards each other.

1. Those I shall mention as resembled by the nature of the Marriage-covenant, are,

1. That as in the earthly marriage, there is a mutual consent, and agreement, and solemn covenant made by both parties, without which they are not joyned together according to Gods ordinance: so in the spiritual marriage, there is a mutual consent and agreement between Christ and the Church, and so on the part of every member in particular, without which they are not so joyned to the Lord as to be made of his Spouse, his Body, his true Sanctuary. So much is signified in our types, the whole house of Israel, when he sware unto them, and entred into covenant with them, and they became his, in the day that he brought them out of the land of Egypt, their time was the time of love. And he remembred the kindness of their youth, the love of their espousals, in which they went after him in the wilderness, &c. They had avouched him that day to be their God, and he had avouched them to be his people. See Ezek. 16. 8. with Jer. 2. 2. and Deut. 26. 17, 18. So likewise those that are of the true Sanctuary, of the Spouse, and Church of Christ, the peculiarly beloved of the Lord, they are those that have made a covenant with him by sacrifice, Psal. 50. 5. even by the sacrifice which he hath first prepared for them, and given to them for a witness of his love, and for a covenant to the people; and so they are said to be reconciled to God by Jesus Christ, 2 Cor. 5. 18. with Isai. 55. 3, 4, 5, 6. Not onely his Word hath come unto them in power, &c. for so it doth to them that reject it, (and will none of him) in the plain and faithful ministration of it: he therefore that despiseth, despiseth not man but God, who hath given of his spirit to accompany such faithful ministration of his Word: but [Page 32] they also were willing, and obedient in the day of his power, as he was working in them to will and to do; they received his Word, as the Word of God, (which effectually worketh in them that so receive it, to the uniting an joyning them to the Lord) so that they turned from idols to God, to serve him, and to wait for his Son from heaven. See 1 Thess. 1. 4, 5, 6, 10. and 2. 13. True it is, he is the first seeker, and wooer of men to be reconciled to God; and without his gracious and spiritual calling, and drawing, no man can come to him: and therefore he prevents every man in due time with that; yet though he do so, and declare his readiness to accept, yea and desire that they should come in his draw­ings, and be reconciled and married to him in his Son, ex­cept they come to him as to a living stone, in the powerful drawing influences of him to them, they are not as lively stones built up a spiritual house, &c. Ho every one therefore that thirsteth, come to the waters; come in the power of the call, even to day while he is calling, and stretching out his hand, if ye will hear his voice, harden not your hearts—En­cline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, &c. He will not force thee against thy will, nor own, accept, or chuse thee into peculiar favour and fellowship without thy will; it is thy heart he desires, My son, give me thy heart: for with the heart man believeth unto righteousness: And because he knows thou hast neither heart, nor power to will, or chuse him, nor light in thy understanding to perceive his pre­ciousness, that might draw thy soul after him; therefore in, and for that love of pitie and compassion he had to thee, and desire after thee, even when thou wast altogether dead in sins and trespasses; in which love, he gave himself a ransome for thee: he becomes himself also a testimony in due time to thee, and makes the testimony of himself pow­erful to open thine eyes, & so to turn thee from darkness to light, and from the power of Satan to God; that (in turning at the light and power of his gracious drawings and reproofs) thou mayst receive the forgiveness of sins, and inheritance, through the word of his grace, with his Saints. Onely then [Page 33] rebel not thou against the Lord: for consider how great things he hath done for thee; but cease from thy own works, to believe on him that justifies the ungodly, as he is by his preventing grace working in thee the whole good pleasure of his goodness, and the work of Faith with power, and this shall be imputed to thee for righteousness, accepted as thy act, and making a Covenant with him by his own Sa­crifice, which he hath prepared, and given for a cove­nant on both parts, there is all his great and preti­ous promises confirmed, and made sure for thee in and by that sacrifice of himself, and with him given to thee, and therein is thy faith and troth plighted to him, in laying hold of his Covenant; and drawing neer in the sweet al­lurements, and incouragements thereof, he will gratiously accept thee, and make thee partaker of himself by his own Covenant, and by vertue of his own Sacrifice, by which he hath obliged, and incouraged thee to give thy self to him.

2. As in the earthly marriage, he that is joyned to a wo­man is one body; for two, saith he, shall be one flesh:

So he that is joyned to the Lord, is one spirit; he is there­in baptized, and made to drink into that one Spirit of Jesus the Lord, by which he was raised from the dead, and which immeasurably dwells in him (for the fulness of the God-head dwells in him bodily) and which comes forth from him in the name of the Father, and testifies of him, ma­nifesting the glory of God in his face, who is the image of God; and being made to drink into this Spirit, they are of the same minde with Christ, and so reconciled in the spirit of their minde unto God; for they have the minde of Christ, having received his Word, they have known surely, and believed that he came forth from God, and is a true and faithful witness of God, and have so received him, and are made partakers of him spiritually; for through this knowledge of him that is true, they are united and made one in, and with him that is true, even with his Son Jesus Christ, and so with the Father in him, (1 Cor. 6. 16, 17. with chap. 2. 16. & 12. 13. 1 John 5. 20. with chap. 1. 3-7. [Page 34] John 17. 8.) As a little further to explain, even as the man and wife in marriage are become one in the fl [...]sh, and in things pertaining to the flesh, and outward man: So Christ and the soul in this marriage is become one in the Spi­rit, and in things pertaining to the spirit, and inward man, even in all things pertaining to life and godli­ness.

His sufferings, his resurrection and glory, his Father, Spirit, Angels, children, servants, all become theirs by Faith; not onely prepared, given and treasured up in him, as in a surety and treasury for them; so they were before, and are for others that are not joyned to the Lord, for by the grace of God he tasted death for every man, and gave himself a ransome for all, yea he dyed for their sins, and rose for their justification according to the Scriptures, and is the pro­pitiation for the sins of the whole world, and by means thereof hath received gifts in the man, for men, yea, for the rebellious also, that the Lord God might dwell among them; God hath prepared eternal life in Christ for all, and with him, in giving him a testimony to men, gives e­ternal life in the gratious discoveries, and tenders of it to them in due time; but onely he that hath the Son hath life, and he hath it in having him, with whom God gives all things pertaining to life and godliness; and they are re­ceived in receiving him, even now spiritually, and by Faith as he is received. They are by the same spirit of Faith, by which they are baptized into Christ, baptized into his death, even into union and fellowship with him, in his personal sufferings and resurrection, so that by Faith they dyed, and were buried with him, and are risen with him, through the same faith of the operation of God, who bath raised him from the dead, and are therein taught and strengthned to reckon themselves dead indeed unto sin (to its charges and condemning power by the Law) in that he dyed to sin once, and alive unto God, made capable of re­ceiving mercy from him, and of being admitted into fel­lowship with him through the Mediator, by his resurrection from the dead, by which they are quickned to a lively hope, [Page 35] and have consolation and rejoycing in his sufferings and glory as their own, it being theirs by Faith: And so his Father, Spirit, promises, all theirs by Faith in him, yea, his Angels, servants, creatures, even Paul, Apollo, Cephas, the world, life and death, (saith the Apostle) all is yours, and ye are Christs, and Christ is Gods, 1 John 5. 11, 12. Rom. 6. 3-9, &c. Col. 2. 12. 1 Cor. 3. 21-23.

And on the other hand, their weaknesses, pollutions, wants, and imperfections are become his, in some an­swerable sence as the wives are the husbands, not now to bear in his own personal body, as once he did the imputa­tion of our sins, & the sence and feeling of all our sicknesses and infirmities, & so knows how to succour us in ours that still remain upon us: But he being raised from the dead, dyeth no more, nor hath death any more dominion over him, nor is sin any more imputed to him. But he makes intercession for transgressors, and hath compassion even on the ignorant, and them that are out of the way: and so he is the Saviour of all men, the upholder of all that, fall, that they might know him, and believe in him: but especially, the Savi­our of them that believe; they being joyned to the Lord, their weaknesses, and wants are his to heal, cleanse, and make up, for he gave himself for his Church, that he might wash and cleanse it with the washing of water by the word, and sanctifie it, to and for himself; and so their works that are theirs as his Spouse are his, to perfect what concerns them; their sufferings for him his by interpretation, and he ingaged on their side, as the Apostle, and high priest of their profession, their special surety or advocate for good, to manage their matters for them in heaven and earth; to work their works in them, and for them, to plead their cause, and fight their battels; and they are taught and strengthned by faith to cast their care on him, and wait through the spi­rit for the hope of his righteousness by faith, in perfecting what concerns them, Psal. 103. & 119. 121, 122. & 138. 8. & 145. 18, 19. Gal. 5. 5. Heb. 3. 1. & 10. 19-23.

3. As in the earthly marriage, or in the union of it, there is but one man, and one woman, as before is shewed; [Page 36] and the woman is originally of the nam, yet so as both of God; and the man the head of the woman: So here

1. The Spouse and Church of Christ is but one, the one­ly one of her mother, Cant. 6. 9. Begotten and made by the Fa­ther of our Lord Jesus Christ, with or through the word of truth, the Gospel of Christ, Jam. 1. 18. And so Jerusalem that is above, whence that glorious Gospel is come forth unto us, is said to be the mother of all the members here on earth, speaking of those under the plain Revelation of the mystery, and now since God hath spoken to us in these last days by his Son; they all, as Isaac are the children of promise; and such onely are counted for the Seed, even they that are of faith in all ages, the children of the Bondwoman have no part here. See Gal. 3. with chap. 4. 21-31. & Rom. 4. & 9. 8.

They are such as are made out of Christ's personal bo­dy spiritually, and so of his flesh, and of his bones, Eph. 5. 30. as was resembled by the woman's being made at first of the man, in which she was bone of his bone, and flesh of his flesh: Now the Apostle saith not, that we are flesh of his flesh, &c. But with allusion to that resemblance, we are of his flesh, and of his bones, or members of his body, even of his personal body; that is to say, what we are spiritually as the Spouse and Church of Christ, and members thereof in particular, we are of, and by the vertues of his personal body, that was broken for us, and in which being raised from the dead, he liveth and continueth ever; and through the discoveries thereof, and therein of the pretiousness of his blood unto us; and likewise, we are therein united to, and made members of that his body, as the woman in marriage is of her husband, so that his things become ours, and our weak­nesses and wants his to supply, and what concerns us his to perfect, as before is shewed. They are all by one Spirit baptized into one body, &c. 1 Cor. 12. 13. And what forms of godliness so­ever any have, if they be not born of that Spirit that testifies of Jesus, and commends God's love in him, they are not of the beloved, not of the chosen Generation. There are three­score Queens, and fourscore Concubines, many daughters [Page 37] of the Whore, or Synagogue of Satan; yea, many Churches or Societies, that call themselves of the holy City, and make mention of his name, but not in truth nor in righteousness, yet they would be called by his name, but eat their own bread, and wear their own apparel, whose names he will not mention, or confess before his Father, nor offer their offerings. And there are Virgins, or per­sons not espoused to any religious interest, Church or So­ciety, without number; but his beloved is but one, as a­foresaid.

11. The head and husband of this body or Church is but one. And he is the head of it, and of every member in particular, as the man is the head of the woman.

He by whose name she is to be called. Jer. 33. 16. chap. 14. 9. with Isai. 63. 19.

He at whose finding and appointment she is to be in all things, and whose bread to eat, garments to wear, and whose laws, rules, and ordinances in all things between them, and in all affairs of the house she is to observe.

He with whom she is to have fellowship for all fruitful­ness, in whom to seek wisdom, righteousness, strength, ho­liness, by an exercise of faith in him.

The Lord Jesus Christ, and he onely, is the head and husband of this Church, the Minister of the true sanctua­ry, the Great and onely High priest over the house of God; and to them there is no other Lord, Head and Husband, chief Bishop and Shepherd of their souls, Father of spirits, Judge and law-giver, though in the world there be many that pretend to such place, and power in, and over the Church; and many that so call and acknowledge them: But that it is treacherous dealing, and spiritual fornica­tion in any to challenge such place and power in, and o­ver his Church, even as for a man to have his fathers wife; and like it, for any, especially of those espoused to one husband, to own, and acknowledge any in his place in any of these things, may further be shewed in the fol­lowing part of this discourse.

2. The instructions I shall mention as resembled, and [Page 38] signified (as concerning the spiritual Marriage) in this af­firmation of the natural and earthly, that it is honourable in all, are such as are implyed, and contained in the af­firmation as applyed to the spiritual.

As 1. That it is lawful for any man in due time, and while it is to day▪ to come to God by Jesus Christ; and so to be reconciled and married to the Lord, even by the same means, by which the earthly marriage is become ho­nourable in all; there is an effectual door opened, and way made for all men, that they might be married to Christ; the bars and hindrances that made it unlawful and impos­sible are broken, and removed. Jesus Christ by the blood of his Cross, hath made peace, and atonement for our sins, that made the breach and separation between God and us at first; and in his being raised, and exalted, hath obtained justification, and redemption in himself as our surety, and a release of mankind by the Father, from un­der the sentence of banishment, the curse of the law, un­to himself as their Redeemer and Lord; and also power to make reconciliation for the sins of the people, that are still imputed to them. He that hath made peace, is our peace, the propitiation for the sins of the whole world, as we have before shewed in discovery of the way, and means by which marriage is become honourable to us sinners, where also is shewed, that the great end of that provision made was higher, even that men might in their particu­lar persons be reconciled to God; and the same is abundant­ly asserted in the Scriptures of truth; hence the Apostle from this ground, That God was in Christ reconciling the world to himself, not imputing their trespasses to them, be­seeches men now to be reconciled to God; For (saith he) he hath made him that knew no sin to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 19-21. He once suffered for sins, the just, for the unjust; being put to death in the flesh, but quickned by the Spirit, that he might bring us back to God. 1 Pet. 3. 18.

Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men: For he hath broken [Page 39] the gates of brass, and cut the bars of iron asunder: Slain the great enmity between God and mankind by his cross, that he might reconcile both Jew and Gentile unto God thereby, Psal. 107. 15, 16. Eph. 2. 16. with Col. 1. 20, 21.

2. That such grace is extended through Christ to men in due time, as by which they may be reconciled and come to him, and have this blessed Marriage made with them: true, they cannot come of themselves, nor will, nor do a­ny thing that may contribute to this marriage, no man can come to Christ, unless the Father draw them; therefore also he hath sent his Son, not onely to make the way to it, and provision for it in himself; but also to draw men in due time, in their several ages, and that with the cords of love, and with the bands of a man, with the testimonies of himself, as the Son of man, and the spiritual commendation of the love of God therein; he hath anoynted him with the holy Ghost, and power to proclaim liberty to the Captives; and therein to give opening of eyes to the blind, and power to them that have no strength, moving to repen­tance: Him hath God exalted a Prince, and a Saviour, for to give repentance and forgiveness of sins, even to rebellious ones, that the Lord might dwell among them, Joh. 6. 44. with chap. 8. 12. & 12. 35, 36, 44, 46. with Hos. 11. 4. & Isai. 61. 1, 2. with chap. 42. 1-7. & 49. 1-9. Act. 5. 31. with Psal. 68. 18, 19, 20.

And he in giving himself a ransome for all, gave himself also to be a testimony in due time, and having made peace, came and preached peace to Jew and Gentile; yea, he was in all ages preaching by his Spirit to their spirits, that were disobedient to his preaching, and for their disobedi­ence are now in prison; and for this cause, and in such manner was the Gospel preached to them by such means as he pleased, that they might be judged, reproved, disco­vered as men in the flesh, and that they might live according to God in the Spirit, 1 Tim. 2. 6. Eph. 2. 17. 1 Pet. 3. 19, 20. & 4. 6. with 2 Cor. 5. 15. Nor left he himself without witness to any, but was always crying without, even to the sons of men, that are yet without, calling to them by his servants, [Page 40] and other means to behold him, Look unto me, and be ye saved all the ends of the earth; and all the day long (while he is so calling) stretching out his hand, putting forth the light and power of his Spirit; making that which may be known of God manifest in them, and thereby moving them to repentance; and therefore the despisers are said always to have resisted the holy Ghost, Act. 14. 17. & 17. 24-28. Prov. 1. 20-24, &c. with chap. 8. 1-6. & 9. 1-6. Isai. 65. 1, 2. & 45. 22. Rom. 1. 18, 19-28. & 2. 4. & 10. 18-21. Act. 7. 51.

3. That God not onely allowes it, but wills, approves and desires it in Christ, that men through him might be saved, that they might be redeemed, and turned from darkness to light, and so from under the power of Satan to God, and so that therein they might be married to Christ, he hath sworn he hath no pleasure at all in the death of the wicked that dieth: though they persisting till the day be past, he shall laugh at their calamity, and mock when their fear cometh; yet now he doth not so, while yet though dying, or in a perishing condition, he is not wholly dead, or as a tree twice dead, and pluckt up by the roots, while yet sin is not wholly finished; he hath no pleasure at all, that they should go on to finish it, and bring destruction upon themselves; for he would not that any should perish, but that all should come to repentance, and be saved, Ezek. 18. 24, 31. & 33. 10, 11. 2 Pet. 3. 9. Nor can there be a greater ar­gument to evidence the truth of this, then that unspeak­able gift and prepatation for them in Christ, and the pro­vision in him for calling and drawing them in due time, of which we have already spoken: we may well argue with the wife of Manoah, Judg. 13. 23. If the Lord were pleased to stay us (saith she) he would not have received an offering at our hands, nor have sent his Angel to shew us such things as these; so, and much more may we say; If the Lord had any plea­sure at all to cut off men in their sins, or that they should pine away in their iniquities, he would never have him­self found out, and prepared such a sacrifice, such a means for his banished, that they might not be expelled, and that [Page 41] when otherwise they must needs have dyed in the proper sence of death, they must have perished for ever from him, and were as water spilt on the ground, dead in sins, and trespasses; neither did nor could seek mercy, or reconci­liation, yea, when they were enemies, as 2. Sam. 14. 14. Rom. 5. 6-8. Nor would he have sent the Angel of his pre­sence to shew us such things as these, to assure us in the light and power of his Spirit, that all things are ready, and therewith powerfully to invite, and call us to the wed­ding; For God so loved the world, that he gave his onely be­gotten Son, to be a ransome for all, and a testimony in due time, (as foreshewed) that whosoever through this grace believeth in him should not perish, but have everlasting life: For God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 16, 17. Yea, he hath declared his acceptation of it as mens kindness, that they will accept of him, and as that which griev [...]s his Spirit, that they will none of him; Oh infinite grace and con­descention! See Jer. 2. 2. Psal. 81. 8-13. Isai. 48. 17, 18. & 63. 10. Luk. 19. 41, 42. & 13. 34. with Matth. 23. 37. who can conceive such a blasphemous thought of the Father of lights, in whom is no darkness at all, that he should cover hatred with such pretences of love, seeing also he abhors that in others? Prov. 26. 23-26. See Prov. 8. 6, 7, 8.

4. That it is an honourable thing for men to be mar­ryed to Christ, this may be sufficiently seen in what is said already in the instructions from the nature of Mar­riage. For is it not infinite favour, and an unspeakable honour to a man that is a sinner, vile, dust and ashes, and was an enemy, and by nature a child of wrath, even as others, to be admitted and received into a covenant of Peace, and reconciliation, yea, into friendship and fami­liarity with the Almighty, and that by a sacrifice of his own finding out, and preparing, to be brought into the Kings presence in garments of his own making and pre­paring for us, yea, to be joyned to the Lord, so as to be an heir together with him of the grace of life, and to have all his riches and precious things become ours; and all [Page 42] our wants his to supply; infirmities, and diseases his to heal, our works, his to work in us, and for us, the inju­ries done to us, to be taken as done to him, and he the Almighty to be ingaged with us, and on our side (as a­foresaid) and also to be owned, and called by him, the sons and friends of God, and as if all this were too little, to set before us the hope of a far more glorious injoyment of this marriage, and the fruits thereof in time to come, when he shall be glorified in his Saints, and they be glo­rified together with him; we may well say, Behold what manner of love is this? and whence is this to us? as 1 Joh. 3. 1. 1 Chron. 17. 16, 17. Luk▪ 1. 43. And yet the honourableness of this state further appears in what is signified, and re­sembled by the honourable ends of Marriage first menti­oned; as so say,

That it is the onely and certain means ordained of God, for our bringing forth fruit to God, that may be accepta­ble in his sight, and remain before him; even the fruits of his Spirit, in the works of faith and love, that may be re­membred, and rewarded in the day of Christ, and spiritu­al seed or children, that may appear on our account, as our crown, our glory, and joy in that day; Without me, says our Saviour, ye can do nothing; nothing of this na­ture out of him, or but in union, and fellowship with him, as is there signified by another resemblance, John 15. 5, 6. The soul being reconciled and joyned to the Lord by his word, received and kept in the heart, and abiding in him, and walking, and working together with him in the unity of the Spirit in what they do, they shall bring forth much fruit, and the Father shall be glorified by it, and it shall remain, and they shall ask what they will in his name, and it shall be given them; the want of this occasions the loss of much work, the hasty withering of much fruit, that may seem glorious at first, and the hindrance of many prayers, as in the resemblance, 1 Pet. 3. 1-7.

Likewise, this being joyned to, and having fellowship with the Lord, resembled by Marriage, and the bed unde­filed, is the onely and certain means ordained of God, [Page 43] for avoiding spiritual fornication; yea, for keeping and cleansing our selves from all filthiness of flesh and spirit. He that drinketh of the water that I shall give him, (saith our Sa­viour) shall never thirst; that is, drinking still, and drinking abundantly of that, he shall have such fulness of satisfaction at home, as shall preserve him from thirst­ing after any other; he shall have no want, for it shall be in him a well of living water, springing up to his refreshing, and satisfaction at all times, even to eternal life, Joh. 4. 14. Hear, O Israel, what I testifie unto thee: And there shall be no strange god in thee, neither shalt thou worship any strange god;—open thy mouth wide, and I will fill it, Psal. 81. They onely that are redeemed from the earth, and so have their conver­sation in Heaven, from whence they look for the Saviour, &c. These are they that are not defiled with women, for they are virgins, chaste to the Lamb, who dwells with them, and leads them to living fountains of water, that they hunger not, nor thirst after other refreshings, nor are taken with the appearing beauty and contentments of other women, any harlot-Churches, or Societies, nor with the golden cup in the hand of the whore. See Revel. 14. 3, 4. with Isai. 49. 10. & Revel. 7. 15, 16, 17.

And this leads to another instruction, implyed in all the former.

5. That it is a shameful and dishonourable thing, and of bitter and dangerous consequence, to neglect and de­spise the gracious tenders of this blessed Match; to refuse this marriage, not to be willing in the day of his power to be joyned to the Lord, seeing without it we are yet in our sins, and under the power of darkness, and Satan, and can have no inheritance in the riches and Kingdom of Christ and of God, nor can do any thing, or bring forth any fruit that may be acceptable in his sight, or remain upon our account to any praise from him; but remain under wrath, and lye open to the power of all evil, snares, and tempta­tions, and cannot escape the damnation of Hell; there­fore to defer, and still to linger, or look back, and not so to receive the love of the truth as to save and redeem [Page 44] us from the earth, not onely because that onely the pre­sent day is ours; but also especially, the last times into which we are fallen are perillous; and still dwelling upon the earth, we lye open to such snares as in which if once taken, we shall hardly recover, the wicked shall be holden with the cords of his sins.

It is an heavy wo and judgement denounced upon all the dwellers on the earth in these last days, they shall wor­ship, or wonder after the Beast, the Antichristian Beast, they shall be so taken with the appearing glory of his Kingdom, or things thereof, as either to receive his mark in their hand or fore-head, or else to strive after, and glory in the attainment of some like glory, in visibility, outward power, dignity, order, observations, or like things; or else shall make him their dread, they shall not escape the pollution of women, or of the man of sin; For fear, and the pit, and the snare are upon the inhabitant of the earth, and he that escapeth the one, shall fall into the other; yea, the great day of the Lord hasteth greatly, and that will be as a snare upon all that dwell upon the face of the earth, by which they shall be taken, and holden for ever under the wrath of God, which shall be poured out without mixture; and they shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb. And the smoak of their torment ascendeth up for ever and ever: And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name, Revel. 13. 8. & 17. 8. with chap. 8. 13. & 14. 9, 10, 11. with Isai. 24. 17. Luk. 21. 35. Knowing therefore the terrour of the Lord, we cannot but perswade men; be ye reconciled to God, re­ceive not this grace in, and through which it is tendred in vain.

3. That which remains of what we propounded to be considered in this point of usefulness, is, such instructions as are resembled by the comely or honourable beha­viour in marriage, or in the things pertaining to it: As to say,

1. In seeking, or wooing a wife, &c.

[Page 45]1. As in earthly marriage, the man is the first seeker and wooer; so it is here, the Lord Jesus Christ, by his Spirit, and in the Name of the Father, is the first Seeker and Wooer, he first seeks us, and prevents every man with his goodness, calling, and graciously moving to repentance before any man regard him, or incline the ear to come to him; for who hath first given to him, or enquired after him? he finds them all walking after the vanity of their minde, labouring for that which is not bread, and spend­ing their strength for that which will not satisfie, and graciously cries after them, Ho, every one that thirsteth, come to the waters, and he that hath no mony, come ye, buy wine and milk without money, and without price, &c. Rom. 11. 35. with Isai. 55. 1▪7. I am sought (saith he) of them that have not asked for me; that is, that have not first so much as ask­ed for me, or inquired at all after me, till I first sought them; yea, I am found of them that sought m [...] not: I said, Behold me, behold me, unto a nation that was not called by my name: All the day long I spread out my hands unto a rebellious people, that walk in a way not good, &c. Isai. 65. 1, 2. He speaks once and twice, while yet man perceives it not, or will take no notice of it, yet he waits that he may be gracious; For he was sent to seek, and to save that which was lost, and therefore also he sends his servants, his Ambassadors, to woo and beseech for him, praying their acceptance as a kindness to their Lord, and himself in, and with them cry­eth, yea, he standeth at the doors that are still kept shut a­gainst him, and knocks, declaring it is that which he will accept as a kindness from them to him (as we have before noted, and it's worthy to be considered) if they will open to him, incline the ear, and come in his gracious calls and drawings, Luk. 19. 10. 2 Cor. 5. 18, 19, 20. with Prov. 9. 3, 4, 5. & Matth. 22. 1-10. Revel. 3. 20.

This is such infinite grace, and condescention, for him that is the Lord of glory, and heir of all things, so honourably to treat such poor miserable and vile wretches, that have nothing but sins to forgive, and diseases to heal, and while they are yet enemies, so to prevent them, and follow [Page 46] them, and to indure so many repulses, and still to wait that he may be gracious, as it is wonderful to behold; and shews such meekness, and lowliness of heart, as ren­ders him a fit teacher and leader for such as we are, and may incourage any vile sinful wretch to open to him, while yet he stands without, and knocks: surely this is not after the manner of men; for though the man be the first seeker and wooer, yet he proposes some help and advan­tage to himself in her he seeks, and there is first something desirable to him in her he seeks; but here is nothing of that nature. This is as if some earthly Prince, or Mo­narch should earnestly seek and woo, and send his Ambas­sadors to Court, and beseech the most vile, and deformed begger on the dunghil for himself, and that he might set her among▪ Princes; yea, infinitely more than so; the condescention is greater, and the end higher then can be fully resembled by that (which yet is not to be found a­mong men;) for such was our condition, that it was ne­cessary for him first to humble himself to be made poor and base for us, even like unto us in all things, except sin, and then to dye our death, and suffer our curse, the just one for the unjust, that he might bring us to God; and when he had done all this for us, who might have counted it infinite favour to have been accepted of him upon our seeking it with tears; he still findes us, not onely poor, wretched, vile and naked; but sinners and enemies, in our filth and blood, and then so to court and beseech us, as is said, and onely in his compassion to us, and for our good, not willing that any should perish, but desirous they should partake of his riches and glory; Oh, who can shew forth all his praise [...] Oh, let not such Grace be in vain! How shall we escape, if we neglect so great salvation?

In this also he hath given us a perfect example and pa­tern, that we should follow his steps, in humbling our selves to them of the lower sort, and becoming all things to all men, if by any means we may win any for our Lord.

II. As in wooing, a man tenders himself, and therein [Page 47] what is his, as the great argument to prevail with the wo­man to give her self to him, and so he gives himself for his wife, that is, he gives himself to her, as the argument or price for her, that in lieu thereof he may obtain her to, and for himself: so it is here in an answerable sense; the Lord Jesus Christ gave himself for his Church, Ephes. 5. 25. that is, he did not onely give himself a ransom to God for her, that he hath done for all, when enemies, that he might be a testimony in due time; nor is that the giving himself here directly spoken of: but such a giving himself as an­swers to the resemblance, namely, he gave himself spiri­tually to her for her, even that by that price he might re­deem her from this present world, and prevail with her to give herself to him, to be his. And in that sense is that to be understood, Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself, a pecu­liar people zealous of good works: that also may be under­stood by his giving himself for our sins, Gal. 1. 4. namely, of his giving himself as a price to us, to redeem us from them, to prevail with us to cast them away for his sake, and for the enjoyment of him, that so he might redeem us to him­self from this present evil world. And in such a sense his Church is said to be a people which he hath purchased with his own bloud, Acts 20. 28. that is, bought, or redeemed of themselves, and out of this present evil world, and so from their vain conversation received by tradition of fathers, and that with the precious bloud of Christ, that is, with that price as spiritually discovered in the Gospel. 1 Pet. 1. 18.

The Arguments then used by the Lord in this his spiri­tual and gracious wooing, are all contained in Himself; Himself is the price he presents to allure; first, and chiefly, in that which he hath done and suffered in his own per­son as our surety, and is become for us with the Father, in which he shews, the marriage between God and man, or reconciliation of man to God, compleat in the root and original of it; and a great and joyful feast, a rich provisi­on of all things pertaining to life and godliness prepared and made ready for men thereby, that they in their par­ticulars [Page 48] might be married to the Lord, and abundantly fed and satisfied with the fruit of the marriage already com­pleat in him.

This was resembled by the marriage the King made for his son, Matth. 22. (as is foreshewed) and that is the great Argument the servants are sent to allure the guests withal, namely, that the wedding (the occasion and root of all the feast) is ready, and the dinner prepared, and all things ready, even the killing killed, (the sacrifice of the body of Christ slain and offered:) the wine mingled, (the man Christ Jesus anointed with the holy Ghost, and power, the fulness of the Godhead dwells in him bodily, that of his fulness we might receive, &c.) See Matth. 22. 4, 8. with Prov. 9. 1-6. And yet herewith also he discovers, and presents himself to the soul in that which he is doing as the Mediator be­tween God and men, both to them-ward in the Name of the Father, as a Witness to the people, a Testimony in due time, a Leader and Commander to the people; and with God for them, appearing in his presence as their Surety, and making intercession for the transgressors. And in this in both parts, as the Saviour of all men, that through him they might believe, and be married to the Lord, and as the Saviour especially of them that believe; the great Apostle and High-priest of their profession. And likewise in that which he will do at his appearing and kingdom, to the com­pleating of the marriage, and glory that shall be revealed in and upon them; as Isai. 45. 21, 22-24, 25. with chap. 55. tot. and 42. Heb. 3. and 12. 1, 2, 3. He calls to behold him in all these things of him, and therein graciously tenders, and gives himself to them, as a price put into their hand, a gift prepared for them, which he promiseth further to give unto them, and make them partakers of, according to the faith and hope of the Gospel, on their enclining the ear, and coming to him, in his gracious calls and drawings.

And surely then, as it is comely and honourable for a woman to give entertainment, yea thankfully to accept, and embrace the real proffer of a good husband, that is fit for her, and with whom she may laudably be joyned: so, [Page 49] and much more is it comely and honourable for every, or any poor sinful soul, to accept of this infinite grace tendred by Christ, to give kinde entertainment to such a lover, so fit for us; to encline the ear to what he sets before us, and come to him in the sweet allurements, and drawing effica­cie of that grace in Christ proclaimed: say not, I am un­fit for this marriage, by reason of so many sins that have dominion over me, and many foul diseases that must first be healed: know, that he knew thee, before he called thee, and that thou canst not get victory over thy sins, nor heal­ing of thy diseases without him; yea, he therefore called thee, and in his call gives himself for thee, that on thy coming to him, and yeelding up thy self to him, and so becoming his, he might then wash thee with the washing of water by the word, Eph. 5. 25, 26. with Ezek. 16. 3-9. Yea, he will then thorowly wash away thy bloud, forgiving all thy sins, and healing all thy diseases, and make thee meet for the perfecting the marriage, and perfect it in due time: take heed of complementing thy self out of this marri­age, nor let farms, nor oxen, no nor any earthly marri­age, or the love of father, mother, wife, or children be preferred before this, or be an hindrance to thy coming to the wedding-feast, to which thou art called, that thou mayst be joyned to the Lord: if thou now, when called, lo­vest any thing more then him, thou art not worthy of him, not meet for him; and it will be shameful iniquity, for anything whatsoever, now to neglect, or defer, seeing thy need of him is such, that thou canst not be well, nor happie here or hereafter without him. Seek the Lord there­fore while he may be found, and call upon him while he is neer. And for further encouragement, see what follows.

2. As a man that behaves himself comely or honoura­bly in things pertaining to the earthly marriage, doth not, when he hath wooed, and perswaded the woman to con­sent, and that her affections are drawn to him, and set up­on him; he doth not then, nor will by any means cast her off, not for any infirmities then perceived, or meanness, po­verty, and wants then appearing to him; but proceeds to [Page 50] betrothing, and marrying in righteousness; and then seeks to cover, and heal her infirmities, and supply her wants, as his own, in the body: so, and much more, the Lord Jesus Christ will not cast away any that come to him in his gra­cious drawings and wooings: Whosoever cometh, (saith he) I will in no wise cast out, Joh. 6. 37. yea, though some men in such cases may, he will not; for his work is always, and in all things honourable, and glorious, his righteousness re­maineth for ever; nor will he upbraid them with former unkindnesses, and repulses given him, no though unclean­nesses have been found with them in the time of love, (as in that type, Hos. 3. 1.) nor with present unprofitableness, and infirmities; but receive them to the glory of God, in union and fellowship with himself: he will betroth them to him in righteousness, and in faithfulness; and will engage all his interest in heaven and earth for them, that they may be washed, and healed. See Hos. 2. 18, 19, 20. with Chap. 3. Rom. 15. 1, 7. Jam. 1. 5. Faithful is he that calleth you, who al­so will do it, even perform his begun good work unto the day of Christ, 1 Thess. 5. 24. with Phil. 1. 6. So that no un­faithfulness, or want on his part, can hinder the proceed­ing, and carrying on of the work unto the finishing of it in the perfect day. All which powerfully engageth us to a­bide, and be for him, though he make us wait many days, (as in that type, Hos. 3. 3.)

3. In the comely and honourable demeanour of marri­ed persons one to another, to which marriage obligeth; which is in the husbands love and faithfulness to his wife; and the wives subjection, chastity, and faithfulness to her husband; we are minded, as by way of resemblance, of the love and faithfulness of Jesus Christ to his Church, which is infinite, and without any fayler, or imperfection; and of the obligation upon the Church, to subjection and chasti­ty to him

1. His [...] and faithfulness to the Church, and to every member in particular, and his peculiar care for them is such, as that for their sakes he sanctifies himself, devotes or gives up himself, to minde their good, and their things [Page 51] with peculiar design, as the first, and chief thing directly aimed at, in all his works in, and government of the world, and that unto which all other things must stoop [...] that they also may be sanctified, made clean, holy, and chaste to him through his truth, they are set as a seal upon his heart, and ingraven upon the palms of his hand, that he can­not open his hand to do any thing in the world, but they are in his view, their safety, preservation, and defence from evil, and making meet for the inheritance, is continually before him, and in order to that, and so as may conduce to that end, he will give men for them, and people for their lives, Joh. 17. 17, 19. Isai. 49. 15, 16. & 43. 1, 4. Cant. 8. 6.

This also in included in his giving himself for his Church, Eph. 5. 25, 26. Namely, his sanctifying or separating him­self in and above all things to minde their good with pe­culiar design (as is said) That he may wash and cleanse them with the washing of water by the word; and this also for the good of others, even that by them the world may know that the Father sent the Son the Saviour of the world, and that he hath loved these with the same manner of love, with which he loveth his Son; for he hath chosen, and ordained them, that they should bring forth much fruit, and that their fruit should remain.

More particularly according to the resemblance,

1. Such his holiness and devotedness to them, that he will not add another wife to her to vex her in her life­time, and that is for ever, for because he lives, they shall live also, the seed of his Servants shall continue for ever. So then, he will never own nor accept any other woman or Church, nor any that are not by that one Spirit bapti­zed into that one body, and made to drink into that one Spirit, into that nigh relation with him, to be heirs to­gether with them of this grace, nor put any such burden upon them to own, or acknowledge any other, [...] have their birth to the hope of inheritance from [...] [...]rinci­ples, as competitors or co-partners with them [...] [...]his in­heritance of the Saints; For what saith the Scripture? Cast [Page 52] out the bond-woman and her son, for the son of the bond-woman shall not inherit with the son of the free-woman, Gal. 4. 30. And this that the promise may be sure, and upon certain, and undoubted terms to all of this body, to all the chil­dren of promise, and that they may have strong conso­lation, and be incouraged, and ingaged to abide with him in the faith and hope of the Gospel; For if they that are of the law be heirs, faith is made void, and the promise of none effect, Rom. 4. 14-16. Let them know therefore for their incouragement, and let all know for their admoni­tion and warning in time; That the Lord hath set apart, separated from all others to, and for himself, the man that is godly, (Psal. 4. 3.) that is, the true worshipper of God, that worships the Father in spirit and truth, giving honour to the Son in hearing his word, and according to it believing on him that sent him, and so seeking to have all their rejoycing in Christ Jesus, according to the testi­mony God hath given of him, relinquishing for it all con­fidence and rejoycing in the flesh.

And truely he that honours not the Son, neither doth he honour the Father that sent him; and therefore the Father seeks and wooes such worshippers; and therefore also the Son will graciously own and accept them, yea, distinguish and set them apart from all other for himself; all his fresh springs shall be there; for all his nuptial or conjugal delight is in the Saints, even in them that excel in vertue, whose righteousness exceeds that of the Scribes and Pharisees; they being such as have made a covenant with him by that perfect Sacrifice of the body of Christ offered once for all, and so are made the righteousness of God in him; as for such as turn aside to their crooked ways, that hasten after another, or endow another (the Tran­slators render it another God, but the Context▪ shews it to be) another Mediator and High priest, (and so it may include a [...]other righteousness and sacrifice) to come to God by [...]r also another chief Bishop and Shepherd of their soul [...] and Father of their spirits, another head and husband with him; though they also make mention of, [Page 53] and would be called by his name, yet he will not offer their bloody offerings, nor take up their names into his lips; he will not make their sacrifices acceptable, nor confess their names before his Father; and therefore their sorrows shall be multiplyed, when the Lord shall lead them forth with the workers of iniquity, for they are not his wife, nor is he their husband in such their crooked paths. See Psal. 16. 3, 4. with Psal. 125. 5. Hos. 2. 2. Though there be many Queens and Concubines, that plead their title to him, and interest in him as an husband, he will own none as in that relati­on to him, but his Dove, his undefiled, which is but one, the onely one of her mother, as before is shew­ed. And

2. Such his love, faithfulness, and truth to her, that he will never leave her, nor forsake her, nor put her away from him: For the Lord will not forsake his people for his great names sake, 1 Sam. 12. 22. Yea, the Lord the God of Israel saith, that he hateth putting away, Mal. 2. 16. He hath not cast away his people whom be foreknew, Rom. 11. 2. Namely, those that are of the election of grace, that by the disco­very of his grace in Christ to manward, are chosen out of the world into that grace, and having access into it, are through it preserved in Christ, and abide with him, for they are therein made of the beloved and chosen gene­ration, that were chosen in Christ from the beginning of the world, though they were not so before; they are now beloved, that were not beloved, it hath pleased the Lord to make them his peculiar people, and therefore for his great names sake, he will not forsake them, but will al­ways reserve them to himself: They are the rest that are not of this election of grace, that abide not in this one body, and so not in the unity of the Spirit with them that call on him in truth, but turn aside to their crooked paths, that hasten after another in his place (as before) who in any of his judgements are left to blindness, or put away and rejected by him, either in whole or in part, the iniqui­ties for which God will forsake, are such as in which the sinner becomes not his wife, or of his wife; such as in [Page 54] which they depart from him, and become anothers, en­dow another husband, or another in his place, for he hates the putting away the wife, as before is shewed; he will not therefore forsake, or cast away any that have been espoused to him, from that relation and nighness, for in­firmities or diseases found, no, nor for one, or divers par­ticular acts of spiritual fornication, though he may cor­rect, and hide his face from them, yet will not forsake or put them away, while as yet they have not sold themselves to another; but still cherisheth, and seeks their healing and helpfulness as his own body. But if ye forsake him, he will forsake you; if we deny him, he will deny us. Yet such the infinite excellency and preciousness of the sacrifice of Christ, and the riches of his grace in Christ, that when he is provoked by mens forsaking him to for­sake them, and to put them away, and leave to blindness and hardness, to which he is not easily provoked, yet then, I say, he doth not presently give a bill of divorce, nor utterly reject, while by any means he is calling, and they are not become trees twice dead, pluckt up by the roots, but still remembers for them his covenant; and withal remembers the kindness of their youth, the love of their espousals, and hath like pitty towards them, as a man toward his straying children, or towards an adulte­rous wife, whom yet he loves; and in his love and pitty seeks after them, and uses gracious means for their re­claiming, and they, or any of them, if they abide not in unbelief, shall be grafted in again; for he can righteously forgive such sins and treacherous dealing, as are resem­bled by those which men cannot righteously forgive, yea, he can forgive those sins they cannot justly forgive, and so also those greater ones in this case resembled by them, and can have compassion where they can have none. See Jer. 3. 1-12-14-20. with chap. 2. & Isa. 50. 1, 2, 3. with Rom. 11. 1-7-11, 23. compared with 2 Chron. 15. 2. & 2 Tim. 2. 11, 12. Psal. 125.

Yea further, such his love and faithfulness, that he will not fail them of all the good that he hath promised [Page 55] them, or given them incouragement to expect in him, and with him, nor forsake them, or leave them comfortless, or as Orphans and Widdows in any tryal, service and suf­ferings; for so is that saying of God alluded to in this Heb. 13. 5. Both expressed and applyed in Deut. 31. 6, 8. Josh. 1. 5. as a faithful head and husband, he will

Write his name, and his Fathers upon them in such wise now as they shall be known, and called by it in hea­ven, and by them that have their conversation there, and be fitted and strengthned to bear forth a right, and suc­cessful profession of it to others; and be sealed, distingui­shed, and marked by it to the day of Redemption; and it is, and shall be ingaged for their protection, and defence, and in due time fully, and gloriously written, and mani­fested upon them.

Feed, and satisfie them with the fatness of his house, and make them to drink abundantly of the Rivers of his pleasures; he will give them that which is good, and their soul shall delight it self in fatness; for the bread that he will give them is his flesh, which he gave for the life of the world, their bread shall be plentious, and their wa­ters sure.

Cloath and adorn them with the robe of his own righ­teousness, in which he will make them acceptable before God, and fill them with the fruits of it to manward, which shall appear to praise at the day of Christ, when he will beautifie the meek with salvation.

Guide them with his counsels, and lead them into all truth, and shew them things to come, and direct their way and work in truth; yea, he will dwell in them, and walk in them, and have such spiritual fellowship with them as shall make them fruitful, to the increase of the body, and to the edifying it self in love, and will own their children as his, and be the God of them, and their Seed, and they shall be his sons and daugh­ters.

And as a faithful Apostle and High Priest of their pro­fession, will manage them in it, and be with them, where­ever [Page 56] he lead them, to uphold and strengthen them, deli­ver them from all evil, make all things work together for good to them, plead their cause, fight their battels, per­fect what concerns them, and make their spiritual sa­crifices acceptable to God, before whom he will also confess their names; and in due time receive them to glory.

2. The subjection, faithfulness, and chastity of the Church to Christ, unto which she is infinitely obliged by all this grace, holiness, and faithfulness of her Lord, and husband, is such as is resembled by that of the wife to her husband. And surely it is such as in which she be holy, as he is holy, chastly devoted, and set apart to him, and for him, as he for her sake hath sanctified himself, that she might be sanctified through his truth, and so partaker of his holiness, that she be onely for him, and for no o­ther thing or person in his place, that forgetting her own kindred and Fathers house, she reverence and wor­ship him as her onely Lord and husband, and be subject to him in all things.

1. Owning and acknowledging with thankfulness his name as put upon her, and counting it her glory and ho­nour to be known, and called by it, and bear the reproach of it, and therefore confessing, and not being ashamed of it before men, yea, commending it as the onely worthy name, and not mentioning her own name, or suffering her self to be known, or called by that, or by the name of any other person, ordinance, work or thing.

2. Sitting down under his shaddow, to rest satisfied with his fruit, to rejoyce in him, rest, and stay upon him, and that grace in him as a sufficient signe and witness of Gods love, ground, and foundation of faith, and hope in God, fountain of wisdom, righteousness, strength, and of all things pertaining to life and goldliness for us; and so as a sufficient and good rest, and refreshing for us, considering▪ and feeding upon his flesh, which he gave for the life of the world, and drinking down his blood that was shed for the remission of our sins, and for obtaining all fulness [Page 57] of Spirit, and of grace and truth into him for us, that so of his fulness we may receive, and in such believing view, and mindfulness of him, and as his words are found, dis­covering him in these things of him, eating them, and keeping them in our hearts, so staying upon him, and seeking rest and refreshing to our souls; relinquishing for it all other signes, witnesses, or ways of seeking rest, and so all confidence, and rejoycing in the flesh; and not fol­lowing any desire of meat for our lust. And so putting on, and wearing his garments, in seeking so to know him, that through the knowledge of him we may be found in him, our hearts and mindes stayed there, and we cloathed with his righteousness before God, to give us boldness, and render us acceptable in his presence, relinquishing for it that of our own; and filled with the fruits of it to man­ward, that may be to his praise, and the adorning his Name and Doctrine, and putting off for it the fruits and works of our own wisdom and desires, the deeds of the old man.

3. With purpose of heart cleaving and adhering to him, as the onely Father of our spirits, Lord and Master of our faith, fear, and worship towards God, chief Bishop and Shepherd of our souls, our Judge, our Law-giver, and our King, to save us, who onely is able to save, and to destroy; and having our eyes and hearts to him in his Testimony for all wisdom, understanding, counsel and strength; and for all commandments and directions for walking before him, and in his house; and resting on his Name, and the authority of his Testimonies for all; (O Lord, other lords▪ have had dominion over us, but by thee onely will we make men­tion of thy Name) and so being subject to him in all things.

4. To acquaint ourselves with him, seeking and enter­taining fellowship with him, by an exercise of faith in his Testimony of what he hath done, is doing, and will do; that thence we may prove the effectual working of it in our own spirits, reconciling, and conforming to him, ac­cording to the greatness of his power, which worketh in [Page 58] them that believe; that therein also it may be fitted to our lips, and we constrained, and directed by him to such an holding it forth in word and conversation, as in which we may have his presence, and fellowship of his Spirit, making us fruitful, even in the bringing forth children by him, and for him.

5. To give him our loves, not onely in the yeelding up souls and bodies by his mercies, as a living sacrifice to be employed by him, and at his dispose, whose we are, and not our own, being double bought, or bought in a double or twofold sense, yea, twice bought with one price, his precious bloud, and so the sacrifice of his own body, made perfect through it, with that in presenting, and offering it to God the Father in heaven, he redeemed, and bought us of him from under the curse of the Law, to be at his dispose; and so he hath bought even them that deny him, having given himself a ransom for all: And with the same price, in his presenting it spiritually by the Gospel to our hearts, he hath redeemed or bought us off ourselves, and out of, or from this present world, and our vain conversa­tion therein, unto himself, that we should be a peculiar people to him, &c. Therefore we are not our own, but by these mercies infinitely obliged to yeeld up to his use and dispose, both souls and bodies, which are his. And not one­ly so, to give him our loves, but in the return of all again to him that we have received from him; both in the praise and glory of it: Not unto us, not unto us, but to thy Name, and to thy grace in Christ: for of thy goodness and boun­ty, and of the sufficiencie of that grace, have we all our sufficiencie; and also in the improvement of it, using it to him, employing it for the promoting the things of his kingdom, and not for our own ends, and pleasure; aim­ing at him as the great end of all our conversation, that he may be known, and glorified in us, and by us, in that which he hath done, and is become for men in himself, and in that which he is doing, and will do; and also in the re­turning, or bringing, and offering to him, all the fruit we have brought forth by him, and for him; even the chil­dren, [Page 59] or seed after the Spirit, for they are his: I have espou­sed you, says the Apostle, to one husband, that I might present you as a chaste virgin to Christ; My joy therefore (says John the Baptist) is fulfilled, when the Bridegroom hath the Bride; this is that elsewhere called, the offering up of the Gentiles, and so seeking to build, nourish, and bring them up into him in all things, and for him; and so also our children after the flesh.

And truely as a wife treacherously departs from her husband, so do such as have been espoused to this one husband treacherously depart, and go a whoring from him, when

1. They either are ashamed of his name, or count it not glory enough to be known and called by it, but seek to magnifie, or to be known, and distinguished by their own name, or the name of some other person, or thing besides, or together with his name, or do receive, and are marked with some other name, either in the hand as actors in it, maintainers, and defenders of it, or in the fore-head, to confess and shew it forth before men. Or,

2. When though in some sence they would be called by his name to take away their reproach, yet they will ear their own bread, and wear their own apparel, rest not sa­tisfied in his being sent into the world, dying for our sins, and rising for our justification, according to the Scriptures, as a sufficient signe, witness and revelation of himself what he is for us, and to us, and so of the Father; but seek af­ter some other signe, as those, Matth. 12. 38, 39. 1 Cor. 1. 22-24. An evil and adulterous geneneration (saith our Saviour▪) seeketh after a signe, and there shall no signe be given unto it, but the signe of the Prophet Jonas; for as Jonas was three dayes and three nights in the Whales belly, so shall the Son of man be three dayes and three nights in the heart of the earth: nor are contented to be found in, and cloath­ed with his righteousness onely, but seek after some other righteousness, or work, to commend them to God, and to rejoyce in before him; and so go about to perfect by the [Page 60] flesh, that rejoycing consolation, and confidence, that holiness, and those works that were begun by the Spirit in the preaching of the Cross of Christ, as the Galatians, see the whole Epistle to them; and of the Corinths the Apostle had jealousie, left they should be corrupted from the simplicity of Christ in like manner.

3. When they own and acknowledge any other Lord or Master of their faith, Father of their spirits, chief Bishop and Shepherd of their souls; and desire to come into bondage in their mindes, and consciences to any other name, power, or ordinance of man, and have their fear toward God taught, or determined by the doctrines and precepts of men. See Isai. 29. 13. with Matth. 15. 2-9. & 23. 8-10. with 2 Cor. 1. 24. 1 Pet. 5. 3. And whoever of them following such a lust, or desire of preheminence, as was sometime found in the Disciples, Matth. 18. 1. with Mark 9. 34. Matth. 20. 21, &c. and approved and followed by Diotrephes, 3 John 9. do assume any such Lordship over Gods Heritage, as having dominion over their faith, or power to binde and loose the conscience, or sit as Lord and Judge there, by vertue of whatever work, place, or office in the Church▪ they assume it to themselves, they therein commit such treachery and spiritual fornicati­on, as is resembled by a mans having his fathers wife, which the Apostle mentions as such abominable for­nication, as was not so much as named among the Gen­tiles.

4. When they go in unto, and seek fellowship with o­ther lovers, whether things or persons, to make them fruit­ful, or that their fruit may be the more fair and beauti­ful in appearance (or be the end, or pretence what it will) as to say, when they acquaint themselves, and have fel­lowship with Philosophy, the wisdom from beneath, or love of being wise in a mans self; and vain deceit, that ar­tificial science, knowledge, or way of knowing, demon­strating, and expressing things, which in respect of these things is falsly so called: when, I say, they seek to and have fellowship with these, for understanding, finding out, [Page 61] and demonstrating the great things of God in Christ Jesus, which belong to their own and others peace, as not satisfied with the simplicity of Christ in his Testimony, or with that plain preaching of the cross which is foolishness with men; or not there singly to stay and wait for the evi­dence, and demonstration of his Spirit, for opening our understandings, and leading us into all truth, and there to wait for the hope of his righteousness by faith, in the perfecting what concerns us, and making us fruitful; but lusting after, and doting on some other wisdom and strength with it, which in stead of rendring us more excel­lent and fruitful indeed, and in truth, makes the preaching of the cross by us without effect, and onely tends to espouse to ourselves, or beget a faith, resting on the wisdom and power of man. See 1 Cor. 1. 17, 18, &c. & 2. 1▪5, &c. with Col. 2. 8. & 1 Tim. 6. 20.

Or when they go out from him to other Societies, where he seeds not, nor makes his flock to rest at noon, as seeking to gather grapes of thorns, or figgs of thistles, or as wondring after something of the Kingdom and glory of the beast, or of his whore there, and seeking to learn how to adde something like it, unto what is of the Spirit in and among those that call on his name in truth, that they may have something also to glory of in appearance, and grow more comely, glorious, and fruitful that way. But indeed it defiles, and makes barren, and desolate of true glory and fruit. See Cant. 1. 7. Matth. 7. 15, 16. Revel. 3. 2, 4. with chap. 14. 4.

5. When they give their loves to another, as in those things peculiarly pertaining to their onely Lord and Hus­band, as to say, when they yeild up their mindes and mem­bers to the service of sin, in any of the unclean and filthy lusts of the flesh, or in covetousness which is idolatry, they herein defile his Temple which he hath double bought with such a price, as aforesaid; and so there is treachery and spiritual fornication against the Lord, even in this uncleanness, and filthiness of the flesh. See Rom. 6. tot. with chap. 7▪ 4, 5, 6. & 8. 9-12. 1 Cor. 3. 16, 17. with chap. 6. 13-20.

[Page 62]Or when in their better works and indeavours, they ei­ther are empty Vines to him, and bring forth fruit to themselves, as Hos. 10. 1. or else having done some work, and suffered many things, and brought forth some fruit by him, and through his strengthning and filling them, and gracious presence with them; they ascribe and attri­bute the praise of it to themselves, to their greater wis­dom and skill, either in the word of righteousness, or in other arts and sciences, or to their prudent manage­ment of things; their zeal, care, or diligence, or the like, and so deck their Idols with his ornaments, as Ezek. 16. Or also seek to espouse and win the children brought forth, unto, and for themselves, contrary to the minde and Spirit of Christ in his servants, as before shew­ed; and indeed, this is also near akin to that more high degree of spiritual fornication before mentioned, which is resembled by a mans having his Fathers wife.

And surely this is the Will of God in Christ Jesus con­cerning us, even our sanctification, that we should abstain from fornication, both carnal and spiritual; and as the mercies of the Lord, as set before us in the consideration of the heavenly and spiritual Marriage, resembled by the earthy, and of the great and precious promises there­in confirmed and given us; yea, and in the consideration of the earthy marriage also, do powerfully oblige, in­struct, and strengthen us to cleanse ourselves from all fil­thiness of flesh and spirit, perfecting holiness in the fear of the Lord, to present and yeild up the whole man a living sacrifice holy and acceptable, which is but a reasonable service, and not to be conformed to this world, but to be trans­formed by the renewing of the minde, as Rom. 12. 1, 2, &c. with 2 Cor. 7. 1. So likewise the holiness of the Lord, and his severity against all uncleanness, and filthiness of flesh and spi­rit, and the dreadfulness of his wrath reserved against de­spifers, or neglecters of his mercy and salvation, that turn his grace into wantonness, and will not be made clean (as this is clearly shewed, and to be seen in the disco­very [Page 63] of that grace in Christ to manward, which is abused by such rebellious despisers and neglecters) is very useful to be considered to the same purpose, and of powerful usefulness, (as so seen in that glass aforesaid) to warn and admonish to flee fornication, and all uncleanness: yea, the Apostles had abundant usefulness of such considerati­ons of the terrour of the Lord upon their own spirits, for awakening and admonishing to watchfulness, denying the flesh, and keeping under the body, as they were also in­structed by their Master, their Lord and ours: see Mark 9. 42-50. with 2 Cor. 5. 9, 10, 11. 1 Cor. 9. 27. And have also frequently in all their ministration, both to believers and unbelievers presented this severity, and terrour of the Lord in, and with their preaching of the Gospel, and as an instruction, and consequent thereof, to awaken, warn, and admonish all, to give more earnest heed to the things set before them in the glorious Gospel. See Acts 13. 38-40, 41. Rom. 1. 18, &c. and 2. 1-10. 1 Cor. 6. 9-11. 2 Cor. 5. 11. Gal. 5. 15-21. Eph. 5. 1-6. Col. 3. 5, 6. Heb. 2. 1-3. and 10. 26-31. and 12. 15-25-29. Behold therefore the goodness, and the se­verity of the Lord.

And see to that purpose what is set before us in the o­ther branch of this Sentence; in the consideration of which, I shall endeavour the more brevity, having been much larger then I intended upon the former, and especi­ally in the last point of Usefulness.

Marriage is honourable in all, and the bed undefiled: But Whoremongers and Adulterers God will judge.

In this later part of the Text, (viz.) But Whoremon­gers and Adulterers God will judge; let it be considered,

  • 1. What is Whoredom and Adultery.
  • 2. Who are in Gods account, and by him reputed Whoremongers and Adulterers.
  • 3. How, in what sense, and after what manner God will judge them.

[Page 64]1. Whoredom and Adultery is here opposed to Marri­age, and the bed undefiled; and by that opposition signi­fied to be, All carnal knowledge of, or fellowship with a woman, that is other, or besides Marriage, and the bed un­defiled; whatever of that nature is more, or besides, eve­ry man having his own one wife, and every woman having her own one husband: so much also is signified by the Apostle, 1 Cor. 7. 1, 2, 3. whatever (I say) is more then this, or be­sides this in persons married; and so all such carnal know­ledge of, and fellowship one with another in persons un­married, is Whoredom and Adultery: I might also in­clude those unlawful and dishonourable conjunctions, though under pretence of Marriage, yea the being marri­ed with such relations in the flesh as are mentioned Levit. 18. 6-18. with 1 Cor. 5. 1.

This might be more particularly shewed by the Scri­ptures of truth; but this may suffice in this place: yet this I adde, that our Saviour saith, Whosoever looketh upon a woman to lust after her, hath committed adultery already in his heart: understand it of a woman that is not his own wife, and so where the having and following such a desire is sinful, and forbidden: for the desire of a man to his wife is not called lust, or not an evil or sinful lust. Yea the Apostle also mentions chambering and wantonness, fool­ish talking and jesting, as branches of this uncleanness, and filthiness of the flesh, Ephes. 5. 4. Rom. 13. 13. I might also adde, that the holy Ghost thus detecting and judging A­dultery with a woman, and all uncleanness or filthiness of the flesh of that nature, doth more strongly imply the sin­fulness, and abominable shamefulness of a mans lying with man-kinde, as with woman-kinde; and of man or woman lying with any beast, as Levit. 18. 22, 23. with Rom. 1. 24, 26, 27.

2. They are in Gods account, and by him reputed Whoremongers and Adulterers, that when light comes to them, loving and chusing darkness rather, do as children of disobedience to the grace of God bringing salvation; either go on to commit, and serve, and continue in the [Page 65] actual service of such unclean lusts; or remain in, and un­der the guilt of them: that is to say,

1. Such as Against the light and power of the grace of God reproving, and moving to repentance, do go on to commit such uncleanness, (as aforesaid) or to serve and follow after such unclean and sinful lusts, and make pro­vision for them; as by looking upon a woman to lust after her, or by frequenting such company, as is unclean, or lascivious, or by chambering and wantonness with any, or foolish talking, or jesting, which are branches of unclean­ness, and filthiness of the flesh, (as is said) and tend to fur­ther provocation of unclean lusts.

2. Such as having polluted themselves with such un­cleanness, and filthiness of the flesh, though they conti­nue not in the actual service of it; yet have not come to the fountain opened for their washing, to the precious bloud of Christ as declared in the Gospel; or as the grace in him through it, is discovered to them; or have not sub­mitted to the washing efficacie thereof; not so received the love of the truth, as to save them, to baptize, or wash them into Christ for righteousness and strength.

For these are still under the guilt of their former sins, and so still reputed as such with God; though from some other cause or reason, they may have ceased from their former course of acting, or walking in them; or through decay of nature, and so of the fleshly strength and lust, their former sins may have left them; yet the wrath of God abides on them, even for those sins of their youth; be­cause they have not believed on the Name of the onely begotten Son of God. And if still they abide in wilful ignorance, and unbelief of that truth through the knowledge of which the Son makes free, they are not free indeed: for the soul being without this knowledge of God in Christ, cannot be good, not reconciled to God, and so not washed from its sins; and therefore so remaining till the day of Gods grace and patience pass away from them, they shall die in their sins. For if ye (ye to whom that hath been testified in the evidence and demonstration of [Page 66] the Spirit) believe not (saith our Saviour) that I am he: if with the heart, ye embrace not, or close not with the Testimony of Jesus The Christ, in those manifestations of it, brought to you, to save you from your sins; ye shall die in your sins. Joh. 3. 18, 36. & 8. 24. with Prov. 19. 2.

This description of Whoremongers and Adulterers, that are so repuced of God, according to his rule of judg­ing men by Jesus Christ, and the grounds of it, may be further demonstrated from the Testimony of Jesus; as to say:

1. That they are children of disobedience to the grace of God, that is by, and through Christ, and such onely; that do abide under the guilt, and imputation of sin from God, so as to remain under his wrath for sin, this, or any other; This is thus demonstrated. The guilt of the disobedience of the first man, Adam, in which we have all sinned; and of our natural uncleanness, or filthiness of the flesh, as meerly, and necessarily from thence derived to us; in which we are by nature altogether filthy, sin­ners, enemies to God; full of all ungodliness, unrighte­ousness, fornication, &c. These being by imputation laid upon Christ, or caused to meet together upon him; and he having been made sin, and a curse for them; he hath thereby made peace, and atonement with God for them, and by himself purged them away from before the Fa­ther; so that he hath redeemed us (all mankinde) of the Father from under the curse of the Law to himself: The Father hath released us into his hands, and judgeth no man, otherwise then by Jesus Christ, unto whom as our surety he hath remitted, and released the old debt, and first judgement he had against us; and hath committed all judgement unto him; so that in this his judging by Jesus Christ, he holds no man under wrath, or at a di­stance from his Majestie, merely because they have a sinful Nature, full of enmity to God, and inclined to all that is contrary to his Law, nor for such sinful actions, as mere­ly break forth through natural infirmity, or violence of temptations; nor shall there be any occasion for that [Page 67] Proverb in the eternal judgement of all men by Jesus Christ: The fathers have eaten sowre grapes, and the childrens teeth are set on edge. And though now men do bear some fruit of that first sin, and natural sinfulness, as thence de­rived in mortalities, and death now reigning upon them, yet is that death abolished; the sting taken out of it, and no man shall perish in it, but be raised out of it, and brought before the Judgement-seat of Christ; For as by man came death, so by man the resurrection of the dead: for as in Adam all dye, so in Christ shall all be made alive from this death. And now while they live here, though in mortal state, yet are they not by these fruits of sin remaining upon them, nor for this filthiness of the flesh, held out from God, or under his wrath. (Col. 1. 20. Heb. 1. 3. Gal. 3. 13. Joh. 5. 22. Rom. 5. 18. Ezek. 18. 1. with 2 Tim. 1. 10. 1 Cor. 15. 21, 22.) But this is the condemnation, that when light is come into the world, men love and chuse darkness rather; and for this, the wrath of God is revealed from heaven against all ungodliness, and un­righteousness of men, who withhold, or smother the truth of God in unrighteousness, and would not so receive it, as to save them from their ungodliness, and unrighteousness: Because that which may be known of God was manifested in them, and they liked not to retain God in their knowledge. John 3. 19. Rom. 1. 18▪29. Yet also,

II. That all that consent to sin, so as to yeild up their members to commit or serve it, or voluntarily follow af­ter its sinful and unclean lusts, and make provision for them to fulfill them: that they are guiley before God, and under wrath, as sinning against that grace that brings sal­vation to all men; this we learn from that branch of the testimony of Jesus, that declares him in the vertue of his ransom for all, a faithful testimony of Gods goodness to men in due time; and therewith warning▪ of the danger of hiding, retaining, and following the sins of the youth, shewing the necessity of being washed from them, and leading to repentance; even so soon as there is any capa­city in the soul to know any thing, and strength to act voluntarily after their own choice, so soon doth he pre­vent [Page 68] every man with his goodness, that they are not left under a necessity of committing, or serving sin; nor are their sins, and iniquities so left upon them, that they may not by the grace of God deny, and resist them; for though they be naturally dead in sins and trespasses, yet the dead are made to hear the voice of the Son of God, that in hearing, or adhering to what they are made to hear by his preventing grace, they might live: Though the spirit of a man be as a candle out, that cannot light it self, nor be lighted by a meer blowing upon it, yet the inspiration of the Almighty giveth it understanding; that true light that lighteth every man that cometh into the world, is (as we have said) a testimony in due time, a faithful wit­ness; therefore whoever sinneth, he is of the Devil, and hath voluntarily refused to see, know, or take notice of Gods goodness, which bringeth salvation to all men in due season; and therewith teacheth, that denying un­godliness, and worldly lusts, we should live soberly, righ­teously, and godly in this present world. 1 Tim. 2. 6. John 16. 8. Rom. 2. 4. Ezek. 33. 10. Joh. 5. 25. Job▪ 32. 8. 1 Joh. 3. 6, 8. Tit. 2. 11, 12.

And the heynousness, and sinfulness of this kind of sin, or sinning, is evidenced, and aggravated by the grace of God, in, and through Christ, against which it is com­mitted. Yea,

III. That this sin, and so all sins of this nature are still retained in heaven against men, and they reputed as guil­ty before God, whether they go on in the course of act­ing or serving them still, or no; while yet they are not washed in the name of the Lord Jesus, and by the Spirit of our God; this likewise is to be seen, and understood in the light of Gods testimony concerning Jesus Christ, which declares it to be his peculiar work and office in the name of the Father, and by the power of the eternal Spirit, by, and with the vertues of what he hath done, and is become in himself for us, to save, and wash us from our sins; It is to him that all the Prophets bear witness, that through his name, whosoever believeth in him, shall receive the forgiveness of sins: [Page 69] And by him all that believe are justified from all things, from which they could not be justified by the law of Moses, Act. 10. 43. & 1. 3. 39. Neither is there any other name given under Heaven, whereby we may be saved, but the name of Je­sus Christ of Nazareth. He hath deputed no man, or Church as his Vicar, or substitute to do this; but him­felf by, and through the knowledge of himself is the ju­stifier, and cleanser from all unrighteousness, Isai. 53. 11. 1 Joh. 1. 7, 9. And so it is attributed to the Apostles, and to them that believe through their word, and have that word of reconciliation to minister, I say, it is attributed to them in their faithful ministration of that Word, be­cause of the promise of his spiritual presence with them therein, alway to the end of the world; that whose sins they remit, namely, in that ministration, and by the power of their word, they are remitted in heaven, &c. For it is Jesus Christ that makes them free, through the knowledge of that word of truth, it is Christ spiritually ministring, and ministred by them; he sent his word, and healed them, (Joh. 20. 21, 23. with Mark 16. 15, 16. and Matth. 28. 19, 20. Joh. 8. 32, 36. Psal. 107. 20.) And truely, if he wash them not, men can have no part with him nor are they washed from their filthiness, how clean or pure so­ever in their own, or others eyes. Whence it is said of the Corinthians, Such were some of you, namely, fornicators, co­vetous, &c. But ye are washed, ye are sanctified, ye are justi­fied in the name of the Lord Jesus, and by the Spirit of our God: he saith not in the name of the Church, or of some High Priest, or Bishop on earth, no, not in the name of Paul, or Peter. (Was Paul crucified for you (says he to them, 1 Cor. 1. 13.) or were ye baptized into the name of Paul?) But in the name of the Lord Jesus, &c. 1 Cor. 6. 9, 11. Implying, that untill they were washed in that name, they were not wash­ed nor free indeed, nor was their name changed with God; but they are still reputed as such with him, whate­ver other washings and cleansings they have had, and in what other name soever. But being washed in his name, in that washing of regeneration, and renewing of the holy [Page 70] Ghost, which is poured forth abundantly through Jesus Christ our Saviour, they are no longer reputed by the Almighty, as Whoremongers, and Adulterers; but are by him graciously owned, and called by a new name, Sons of God, heirs with Christ, elect, beloved, of the chosen generation.

Behold what manner of love is this, that even such may have their sins so blotted out in heaven, as to be called The sons of God? who would not make haste to this foun­tain, while it is yet held open for the washing us from our sin and uncleanness? We knowing the terrour of the Lord against them that will not be made clean (whose sins are still retained in heaven against them) cannot but per­swade men; though they count us fools and mad-men for our pains, for see the sentence and decree of the holy One, Whoremongers and adulterers God will judge: which leads us to the last consideration here propounded, namely,

3. How, in what sence, and after what manner God will judge them. The opposition of Gods judging them in this saying, But whoremongers and adulterers God will judge, I say, the opposition of it, unto what is before af­firmed of the honourableness of Marriage, shews it to be such a correction, punishment, or judgement for it, as is fitly opposed to the honourableness of Marriage, and the▪ bed undefiled; that is, he will put them to shame, and wound them with reproach and dishonour. And though this may be, and is in the beginnings of it in mercy, and for their healing, and therefore with much mixture of mercy; yet still persisting such, he will more severely judge them, as those that break Wedlock and shed blood are judged; a wound and dishonour shall he get, and his reproach shall not be wiped away; and in the issue, they still going on in their trespasses, or not being wash­ed in the blood of Christ, he will judge them to everlasting shame and confusion, as he will do all makers, and wor­shippers of Idols, (who are spiritual adulterers, and forni­cators) and all that are incensed against him.

[Page 71]See this distinctly, in three branches, or steps of Gods proceeding in his judging them; according to a threefold sense of Gods judging spoken of in the Scripture.

Gods judging is sometimes taken for the judgements of his mouth, as Psal. 105. 5. and of them oft-times more particularly for his passing sentence for, or against a man, his approving, or disapproving, his justifying, or condem­ning; in respect of which it is said, that that he judgeth (even now in this present day) without respect of persons, according to every mans work: 1 Pet. 1. 17. and 2. 23. with Joh. 8. 16, 26, 50. & 12. 48. & 5. 30. Yet because sentence against an evil work is not speedily executed, the hearts of the sons of men are fully set in them to do evil.

Likewise, more oft, and frequently, his judgements are taken for the judgements of his hand, his executing judgement according to the righteous sentence of his mouth; and so sometimes for his judging in this life and world: Gen. 15. 14. That nation whom they shall serve will I judge. 1 Sam. 3. 13. God would judge the house of Eli for e­ver. Ezek. 7. 3, 27. He would judge them according to their ways and deserts. Chap. 16. 38. I will judge thee as women that break wedlock, and shed bloud.

And sometimes for his eternal judgement in the world to come: After death the judgement, Heb. 9. 27. God hath appointed a day, in the which he will judge the world in righte­ousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Acts 17. 31. See also Rom. 2. 6▪16.

Now according to these three branches of Gods judging, we are to take this, namely, in such a sense as including them all.

1. God will not now own, and approve them, but reprove, convict, and bear sentence against them, by the spirit of his mouth, or doctrine, making that a reprover, and con­demner of them in their spirits, and consciences; and this in mercy, and faithfulness to them, that taking shame to themselves, and turning at his reproof, they may e­scape further, and worse judgement. And so is that to [Page 72] be understood, 1 Pet. 4. 6. For this cause was the Gospel prea­ched also to them that are dead, (even by his Spirit to their spirits, as in the days of Noah, Chap. 3. 19.) that they might be (namely, by that preaching) judged (that is, discover­ed, reproved, condemned, and made to take shame) as men yet living in the flesh, but that they might live according to God in the spirit. To which agrees that, 2 Cor. 5. 15. That one died for all, that they which live in their several ages, should not henceforth (namely, after this grace comes to them, in his spiritual ministration, thus discovering, and judging them as dead men: see vers. 14.) live to themselves, but to him that died for them, and rose again. So our Saviour saith, The Spirit of truth, that he would send in the prea­ching of the Gospel, should reprove (judge, condemn, con­vict) the world of sin, because they believe not on him, &c. (Joh. 16. 8, 9, 10.) that is, by taking of the things of Christ and shewing them, namely, what he hath done, and is be­come for sinners, and so glorifying him, he shall manifest, and evince to them, that it is their own wilful sin, and great iniquity, that they believe not on him; and that that is the reason, that all other sins (which thereby are rendred odious, and out of measure sinful) prevail over them, and that they remain still in them, and are not washed from them. In this sense of judging, Ezekiel is called upon as Gods mouth, and messenger to judge the Elders of Israel, and the bloudy City: Wilt thou judge them, son of man, wilt thou judge them? Cause them to know their abominations. See Ezek. 20. 4. & 22. 2. & 23. 36.

And for this I dare appeal to all Whoremongers and A­dulterers, but more especially, to those to whom the plain declaration of the Gospel hath come, (though God leaves not himself without witness to any) and most of all to those of them that have gone on in their evil ways, fol­lowing their unclean and sinful lusts, till they have brought further wrath, shame, and judgement upon themselves; whether before it hath come to that, God hath not often­times, by the spiritual convictions, and reproofs of his in­struction by his servants, or otherwise also, judged them in [Page 73] their own mindes, and consciences: hath he not graci­ously shewed them their abominations, and how hateful to him, in discovering an open fountain for their washing? hath not his goodness oft-times melted, and moved to re­pentance? hath he not many ways cryed to them, Oh do not this abominable thing that I hute! though they would take no notice of it, nor take shame; but went on hiding, and holding fast their deceit, till a deceived heart turned them more aside, and they hardened their hearts to a trea­suring up more wrath against the day of wrath? Jer. 44. 3, 4. Rom. 2. 4. And if any of them should not acknow­ledge so much, yet let God be true, and every man a lyer; I know they bely the Lord in not acknowledging it; be­cause I know, he is holy▪ in all his ways, and righteous in all his works, according to that manifestation of himself in his Son: I know he will have no fellowship with iniquity, nor shall the sinner stand, as approved, or allowed in his sight; but even while he defers his anger, and holds his peace, in re­spect of the judgements of his hand, not rebuking in fu­ry poured out; yet in this first, and more gracious way of judging, he speaks once and twice before he strike, though men will not perceive, or regard it. Job 33. 14, &c. Zech. 7. 9▪12. Oh the folly, and madness in the heart of sinners, that will not submit to his judgement, nor take shame, while he is graciously judging, that they might turn from their iniquities, and understand his truth! How do they lay themselves open to wrath! for still this decree re­mains against them, Wheremongers and Adulterers God will judge: whereas had they submitted to this his merciful judging them by the Gospel, and the reproofs of▪ his in­struction, and turned in the light and power of his re­proofs unto him, their former wickedness should not have been remembred against them in heaven; their name should have been changed, and a new name given them; and so this decree had lyen no longer against them, be­cause they had not been such now in Gods account. But they remaining still Whoremongers and Adulterers, how­ever judged, reproved, and condemned for it by the Lord, [Page 74] according to the Gospel, the decree still lies as much against them as ever, for it lies for ever against Whoremongers and Adulterers: Whoremongers and Adulterers God will judge. And so

They not receiving reproof, but still remaining such, especially after God hath spoken once and again by the Go­spel,

2. God will severely judge them by the judgements of his hand, in this present life and world, while yet in mer­cy he doth not cut them off in their iniquity, he will judge them as women that break wedlock and shed bloud are judged. See Ezek. 16. 35▪ 38-40, &c. See also Prov. 6. 32, &c. Whoso committeth adultery with a woman, lacketh un­derstanding; he that doth it, destroyeth his own soul: A wound and dishonour shall he get, and his reproach shall not be wiped away. Yea, a whore will bring a man to a piece of bread, and the adulteress will hunt for the precious life: vers. 24, 25, 26, &c. True it is, he oft-times defers his anger, and doth not speedily execute such judgements on such wor­kers of iniquity, or with less severity, where they have had less means of knowledge of better things: but be­cause he leaves not himself without witness to any, even of his goodness, that is in, and through a Saviour, moving to repentance, therefore he will judge, and that with­out respect of persons, according to every mans ways: for all the ways of a man are before the eyes of the Lord, and he pondereth all his goings. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. For to God belongeth vengeance, and recompence, and shall not he correct? who chastiseth the heathen for such things. Prov. 5. 19, 20, 21. Psal. 94. 1, 7-10. Rom. 1. 18, &c.

Abuse not therefore his patience, forbearance, and long­suffering, as thence to imagine he doth not see, or re­gard: but know, that his goodness in his patience, and bounty yet exercised, is to melt thy heart, and move thee to repentance. But God shall wound the head of his enemies, and the hairy scalp of such a one as goes on still in his [Page 75] trespasses. Destruction is to the wicked, even at their porti­on from God, and a strange punishment to the workes of iniquity, Job. 31. 3. Psal. 68. 21. And infinitely better it is to be judged, yea, to have our judgement in this world, then in the world to come.

Seeing therefore Gods judging us here, is by a Me­diator, and that he may not judge us in the world to come, but that we may escape the damnation of Hell: Learn (at least when so judged by him) timely to hum­ble our selves under his mighty hand, and to judge our selves, that we fail not of his grace, that is yet bring­ing salvation in the way of his judgements; nor be fur­ther judged by him: Be not mockers, lest your bands be made strong; for if under all these judgements in this life, and notwithstanding them, the Whoremonger and Adulterer, and so the Murtherer, and Covetous person, who is an Idolater, remain still such until the day pass; that is to say, If either they continue in the evil way and course of acting, serving, or following, and making provision for it; for there is no such dispensation from heaven, that a man may continue in the act of sin, or in the course and way of sinning, and yet be free from the guilt of it: The liberty to which we are called by the Go­spel, is not liberty to the flesh. Or if they have left some particular way and course of sinning, in which they have before walked, or it have left them; if yet they remain under the guilt of it, not being washed in the name of the Lord Jesus, and by the Spirit of our God (as afore­said). And so their iniquity not being purged from them till they dye, which it cannot be, but by the blood of Christ; and if they be not purged till death, they can never be purged after, for there is no wisdom, knowledge, work, or device in the grave, or in the disappearing state of death, to which we are going, Eccles. 9. 10. (no Purga­tory there) nor any returning again to perfect any thing left undone under the Sun. For though all men shall return again from the grave, and from the disappearing state of death; yet not to perfect any thing left undone [Page 76] under the Sun, but to appear before the Judgement-seat of Jesus Christ, to receive every one according to the deeds done in the body in this life, whether they be good or bad, according to the Gospel-rule of judging: if therefore they still remain such in Gods account, they still remain under the decree: For Whoremongers and Adulterers God will judge. And so dying in their sins,

3. They fall under the eternal judgement of the wrath of God, the full and proper wages of their sin, and can­not escape the damnation of Hell-fire, where their worm dyeth not, and their fire is not quenched.

For from the very time of death, there is a great gulf fixed between them, and those that have escaped the pol­lutions of the world, through the knowledge of the Lord and Saviour, and are not again intangled therein, but dye in the Lord; yea, between them and those that are yet among the living, to whom there is hope, so that he that would pass from the one to the other cannot. From thenceforth they are sealed up, and reserved in pri­son to the judgement of the great day; and their spirits have no rest day nor night, but are in continual horrour, in remembrance of what infinite mercy they have sligh­ted, abused, and sinned against, and in the sence and ap­prehension of the dreadful wrath of the Lamb, that is now become their portion for ever, Luk. 16. 19-26. Rev. 14. 11. with Prov. 14. 32.

And in that imprisoned state of darkness and horrour they shall remain till they shall have their dead bodies raised up by the voice of the Son of man (the Lord Jesus Christ that dyed for them) and re-united with their spi­rits. And that resurrection of them shall be to everlasting shame and confusion, world without end. For then they shall be brought before his Judgement-seat, and there shall be particularly, and fully brought to light, and ma­nifested, all the grace they have sinned against, all the warnings and reproofs they have despised, and every se­cret thing▪ and hidden work of darkness they have done: [Page 77] It shall be made manifest before God, Angels and men, to evidence the equity and righteousness of his Judgement, which themselves also shall then upon clear conviction ac­knowledge just; for from their own mouths he shall judge them, and so proceed to that righteous and dreadful sen­tence, which from thence in the execution shall for e­ver seize on soul and body: Go ye cursed into everlasting fire prepared for the devil and his angels, which is to them the second death; and the smoke of their torment aseendeth up for ever and ever. And God, and his holy Angels, and san­ctified ones shall rejoyce when they see the vengeance; for there shall be no more mercy, bowels or pity in God, An­gels, or men towards them for ever, as in this day there was. God himself shall laugh at their calamity, and mock when their fear cometh; and they shall be tormented for ever from the presence of the Lord, and from the glo­ry of his power; I say, for ever in soul and body together, for there is no darkness or shadow of death left, in which the workers of iniquity may then hide themselves; no pains or torments shall ever be able to put an end to their sensible being, or make a dissolution of soul and body a­gain; but when an hundred, a thousand, ten thousand, yea, ten thousand times ten thousand years have passed, yet is not the time at all shortned; it is still for ever, and for ever. Nor is there any intermission, their worm dyeth not, and their fire is not quenched; and it is infinitely sorer punishment, then any merciless torments that can be suffered in this life; yea, the pains and miseries of this first death, and the Hell pertaining thereto, will be cast into that lake to boot; all aggravating the terrour of it, yet there will be degrees of torment by the worm, and by the fire, and they will be most dreadful, and in the highest degrees upon those that have sinned against most mercy; who knoweth the greatness and power of his wrath? it will be even according to his infinite greatness and power to execute it, and according to the grace abused; for then there shall be no Mediator to plead for any abate­ment, as now there is; nor any to deliver. Oh consider [Page 78] it in time, ye that forget God, lest he come and tear you in pieces, and there be none to deliver: surely then it will appear no small mercy to have been now delivered from the wrath to come, secured from the second death, whatever men have suffered, or denyed themselves of in the way to it. Oh that men were wise, and would timely take warning to flee from it; and therefore to flee from those ways of iniquity, and paths of the destroyer that end in it: For such, as aforesaid, cannot enter into life, nor inherit the Kingdom, or escape the damnation of Hell. And in their turning, let them turn to the Lord, seek healing in his name and blood; for except he wash us, we can have no part with him.

The Ʋse of all.

That therefore they may flee fornication, and be wash­ed indeed from such filthiness, and uncleanness of the flesh; let them give more earnest heed to the things they have heard concerning Christ in the three branches of the testimony of God concerning him, namely of what he hath done, and is become for us in himself; and of what he is doing, as the Mediator between God and men, and of what he will do; and so unto the instructi­ons thereof, with the reproofs of those instructi­ons.

The instructions thereof, as particularly applyed in this case, are,

1. The body is not for fornication, but for the Lord, for his use and service, and to be disposed by him, for he hath bought it with a great price; even by giving him­self in his own body a ransome or price of redemption to God for it; and to this purpose he dyed, rose, and re­vived, that he might be Lord of all. Therefore we are not our own, we are bought with a price, that we should glorifie God in our souls and bodies, which are his by redemption, as well as by Creation. The body is not redeemed at such a rate from the curse of the Law, that it should henceforth serve sin.

[Page 79]2. The Lord is for the body, he is the Saviour of it, and even now caring for it: all the health, strength, and mer­cy enjoyed in this body, is by vertue of his bloud, and through the power of his mediation, who maketh interces­sion for transgressors, for further sparing, and that he may still be a testimony in due time, and that we may live to him, and glorifie him in our souls, and bodies, which are his.

3. And he that raised up Jesus the Lord from the dead, shall also raise us up by his own power, even in this very body, to receive in it, according to the things done in it, whether good, or bad: and he shall raise, and judge us by him, ac­cording to the Gospel, as before is shewed. Shall we then take the members of Christ, those that are his by purchase, redeemed, and bought by him, cared for, and preserved by him, and that must be eternally disposed, and judged by him, and make them the members of an harlot? God for­bid.

See all these three branches of instruction together, and so applied, 1 Cor. 6. 13, 14, 15-20.

Yea, there is also included, and contained in the same, further instructions, and arguments against this filthiness of the flesh, and all uncleanness, as springing from the te­stimony of Jesus unto such as have believed, and known the truth as it is in him; as to say:

1. They have been redeemed by the same price, in ano­ther, and further sense, (which is before mentioned) namely, bought off themselves, and so redeemed, and cho­sen out of the world, and from their vain conversation, by his spiritual discovery of it to them, and therein the pretiousness of his bloud: he hath thereby out-bidden the world, and prevailed with these to adhere to him, and yeeld up themselves, soul, and body to him, to be his, and at his dispose; and he hath owned, and taken them as his purchased possession, and so made their bodies, temples of the holy Ghost, which is in them, renewing the minde, that the whole man might be transformed by it. And

[Page 80]2. After a peculiar sort he cares for their bodies, pre­serving, and carrying them thorow great tribulations, and so delivering them from those things, and persons that do threaten destruction to their bodies, (their outward man) more then to any others; and this that they might glori­fie him, and finish their course with joy: to which purpose, as their Advocate, he is managing their cause, and matters in heaven, and taking away their sins, yea the iniquity of their holy things there, and thence affording his gracious, and spiritual presence with them, and protections over them in their service of him, and suffering for him here on earth.

3. He hath called them by the Gospel to the obtaining of eternal glory, and given them part in the first resurre­ction by faith in Christ, and in the hope of it in, and by him; in which resurrection, they shall be presented toge­ther with the Lord Jesus, and with the Patriarchs, Pro­phets, and Apostles; and have their bodies that now are vile, fashioned into the likeness of his glorious body. See all this also in the forementioned Scripture, with Chap. 3. 16, 17. Rom. 8. 9-12. 1 Thes. 4. 13-18. & 5. 5-10. & 2 Thes. 2. 13-17. Phil. 3. 20, 21.

Their bodies therefore are more especially, and in a pe­culiar sense the members of Christ; and shall they then take them, and make them the members of an harlot? God forbid; let not such filthiness be once named among them, as becometh Saints: surely it is not onely unsuitable to their faith, and hope, and to their profession of it; but direct­ly contrary to all the instructions of it; and tends to make it void to themselves, and to cut them off from it, (Rom. 8. 13.) yea, to provoke his cutting them off from the Vine, shutting them out, and driving them away into utter darkness. For the wicked is driven away in his wicked­ness, but the righteous hath hope in his death, Prov. 14. 32. If any man defile the temple of God, him will God destroy: for the temple of God is holy, (peculiarly devoted, and set apart for him to dwell in, and walk in) which temple (says he, speaking to such as forementioned) ye are. Now then, [Page 81] such as last mentioned, in committing fornication, or al­ [...]owing themselves in the service of such filthy, and un­clean lusts of the flesh, bring themselves thereby under that dreadful sentence of destruction from the Almighty; be will destroy them, and not build them up, as to their place, and service in his temple: yea, if timely they receive not correction, and obey the voice of it, he will blot out their names, and take away their part out of the book of life, be­cause they defile his temple:

Which they do,

Both in defiling themselves, who are purchased and de­voted stones in that house or building, members of that body: And in defiling others, even others that are also of his house; yea, the whole Church, or Society of which they are; and this is done in fornication not abstain­ed from by such, more directly, and abundantly then in many other sins or ways of iniquity: As to shew it a little.

1. They defile themselves, and that both in them­selves their bodies and souls which are Gods; and before God and men.

1. Herein they pollute, and defile themselves in their own persons, so that the whole man is actually defiled and made unclean by this lust, followed, and not abstained from.

1. They defile the flesh, or body, Jude 8. In joyning it unto, and making it one flesh with that which is for­bidden, and unclean to them: For he that is joyned to an harlot is one body; and so not onely defiles her, but himself with her. This therefore the Apostle urgeth as a particu­lar motive against fornication, and to admonish to flee from it: Every sin that a man doth, is without the body: but he that commits fornication sins against his own body; that is to say, every sin though conceived within, in the minde; yet when a man doth, or commits and acts it, it is then without the body (for it is done and acted by the mem­bers, and so comes forth to manifestation, or at least into an act that is outward, and so without the body.) And so also is fornication; but in this fornication is singular, it [Page 82] not onely wars against the soul, as all other fleshly lusts; but in committing it, a man more directly and grosly then in other sins, sinneth against his own body, wrongs, in­jures, and dishonours it (and so he doth his wives also, if he hath one, who is his own flesh or body) yea, he pol­lutes and defiles his members, in making them the members of an harlot, (any that is not his own wife according to the Marriage-covenant) and becoming one flesh with her: Besides that therein he hazards and lays his body open to such noisom diseases, as is the proper fruit, and meet recompence of such unrighteousness; and so therein sins against his own body, as much as if it did always certain­ly follow.

II. They also therein more directly and abundantly then in many other sins, do wrong, defile, and destroy the soul; and that both in order to the committing it, and that they may go on to serve it; and then also by committing, or serving it, and as the consequence of it.

In order to the committing it, and that men may go on to serve this lust of uncleanness; it is so manifestly contrary to Gods minde (especially where the light of the Gospel hath discovered it) and so dishonourable and fil­ [...]hy in the eyes of men generally, and no colour of any good pretence to excuse it, and so bruitish, and sensual a thing in it self▪ and contrary to the reason, understand­ing, and judgement of a man, as in any measure that is preserved by Christ; that a man or woman▪ (especially such as have in any measure known the truth as it is in Je­sus) cannot go on to commit or serve it, without such [...]ilful suffering the minde to be clouded and darkned, and h [...]rdning the heart against the light, and instructions of the grace of God, as may make them fit to receive any thing, that so Satan may carry them captive at his pleasure; yea, the reason and understanding of a man must be captivated, and denyed, and all [...]nslav [...]d to the lust, that it may get domini­ [...]n.

[Page 83]Which also being followed and served, further wrongs, defiles, and destroys the soul, yea, it takes away the heart▪ as saith the Prophet Hosea of that and drunkenness toge­ther, Hos. 4. 11. Whoredom and wine, and new wine take away the heart; they confound and rob a man of his un­derstanding, and take away his heart, and affections from God, and the things of his Kingdom, that when a price is put in his haud, he hath no heart, Prov. 17. 16. Nor can he see when good comes; nor hath understanding, or strength to see, or avoid any evil; but is made sottish, and easily led into any Idolatry, Murther, or wickedness, af­ter their own deceived heart: for so also it follows in that of Hosea, My people ask counsel at their stocks, and their staff declareth unto them; for the spirit of whoredom hath caused them to err, &c. Nor have they eyes or an heart to foresee, consider, or prevent any mischief or danger com­ing upon them; but are hurried into it, [...]s an ox to the slaughter, or as a fool to the correction of the stocks, Prov. 7. 22, 23. and are as he that lyeth down to sleep on the top of a Mast, insensible of wounds, evils, and dangers attending them. See this, and much more mention'd as the fruit of those two besotting sins, Whoredom and Drunkennes [...]. Prov. 23. 26. to the [...]nd. So [...]e that doth them defiles and destroys his own soul, Prov. 6. 32.

2. Hereby they render themselves filthy, and unclean in the sight of God, vessels unmeet for any peculiar use and service of the Master, such as in which he can take no pleasure, for they herein break his appointment and or­der, reject and despise his government, and provision, pro­fane, and defile his members to the service of unclean and filthy lusts; and therefore God accepts them not, but will destroy them as to their place and service in his temple (a [...] aforesaid) and blast their blessings, and good things to them, and have no fellowship with them, for he requires cleanness and holiness in them that come neer▪ to him, and will be sanctified by them; yea, this kind of unclean­ness, and so all filthiness of the flesh and spirit, as it comes under this head of fornication, carnal, or spiritual, is [Page 84] especially branded with this note, that God hates it, Rev. 2. 6, 15-20, 22. with Levit. 20. 10-23, 24. Mal. 2. 16. and Deut. 12. 31. and 16. 21, 22.

3. Such unclean lusts not abstained from, do also bring a blemish, stain, or blot upon them among men; and that also to the blemishing the worthy name of God, (if that be called upon them.) Some other evils are more justifi­able in the sight of men, which yet are abominable in Gods sight: but this is not onely abominable in Gods sight, but of evil, base, and shameful report among men; and espe­cially to be found in such as are called by, or call upon the Name of the Lord: A wound and dishonour shall he get, and his reproach shall not be wiped away. See Prov. 6. 33.

Yea, so are they defiled in the sight of God and men hereby, as renders their words and works unclean, unac­ceptable to God, unprofitable to men; so that whatever right profession be held forth by them, as the Lord delights not in it, so also it is stayned, and its fruit hindered a­mong men, by its coming out of their mouths, until they be washed, delivered, and quitted from those pollutions, and the guilt of them before God, and in such wise, as it may in some measure appear to men, that they are so: whence David prays to be delivered from bloudguiltiness, that his tongue might sing aloud of Gods righteousness; and so that God would open his lips, and then he saith his mouth should shew forth his praise: signifying thereby, that his lips were shut by Gods just correction, and by the sense of shame, and guilt of his murther and adultery remaining upon him; and that his opening them himself, until God had washed and purged him, and delivered him from the guilt of them, would not tend to the praise of God. Psal. 51. 12, 13, 14, 15.

2. They defile others; not onely each of them the other with whom they joyn in it; nor is this all further, that if there be an husband or a wife against whom the adulteress or adulterer deals treacherously in committing fornicati­on, defilement occasionally happens to them, yea it may be to body and soul, more or less; besides the fraud and [Page 85] wrong therein done to them: but also they defile others more generally, and the more abundantly, by how much the more they were in union and fellowship with them that call on the Name of the Lord in truth; encouraging some by their evil example to follow it, against the re­proofs of Gods instruction in that, or other lusts, and so also unfitting them to admonish, or reprove others for so doing; and offending others that are weak; yea, occa [...]on­ing them to stumble at the truth, and at the way of it, as if Christ were the minister of sin, or the liberty to which we are called by the Gospel were liberty to the flesh; and provoking others to wrath of pride, strifes, debates, and many other evils: whence the Apostle admonishing to look diligently, lest any root of bitterness be suffered to spring up, (and not curbed, or pluckt up at first rising) and thereby many be defiled; he addes this warning against fornication and profaness, as eminent defilements, and defilers: lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright, Heb. 12. 15, 16. Yea, such the stain and blemish brought upon the whole societies of believers, among whom such are, that while they are with and among them, they are outwardly defiled, and besmea­red with reproach amongst men of the world, that are ready presently to judge them, as allowing such evils and uncleanness among themselves, and thereby rendered un­meet to bear the vessels of the Lord, and minister about holy things among them, and the more unsuccessful there­in. And therefore they are admonished to put away from among themselves such wicked persons, as being called brethren, yet are fornicators, idolaters, railers, drunkards, covetous, extortioners, with such to have no company, or intimate fellowship, that they may be ashamed, &c. See 1 Cor. 5. And that the truth of God, and the way of it may not be evil spoken of, as a nursery of such, nor suffer damage by them in any thing; but that they may cut off occasion from them that seek it. For there are many wicked and malicious adversaries, that watch for their halting, and seek occasions and advantages, that they may speak re­proachfully [Page 86] of, and blaspheme that worthy name by which they are called, and great occasion is given them by such fleshly lusts served among such; which also more highly provokes the Almighty, and renders such works of dark­ness, and iniquity so vile in his sight, that he will not let them go without some correction left upon them, for a re­membrance of their ways, and to warn, and humble them, even such as yet in turning to him are forgiven, and heal­ed. For so he saith to David after his humbling himself, and confessing his fins, although thereupon he saith by the Prophet, The Lord hath put away thy sin; yet he addes, How­beit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born unto thee shall surely die: that is, besides the forementioned corrections, which likewise should come, and remain upon him, as that the sword should not depart from his house, &c. Because (saith he) thou hast despised me, and taken the wife of Ʋriah, &c. See 2 Sam. 12. 9-14.

Seeing then this lust of uncleanness, and other such fleshly lusts, not being abstained from, by those that have known, and believed the truth, are so out of measure sinful, and defiling to themselves, and others; suffer this word of exhortation by the Apostle Peter, Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts that war against the soul; having your conversation honest among the Gen­tiles, that whereas they speak against you as evil doers, they may by your good works (in putting off these deeds, and fruits of the flesh, and in putting on the new man with his deeds) which they shall behold, glorifie God in the day of visitation, 1▪ Pet. 2. 11, 12. Yea, the rather accept it, and give earnest heed to the things we have heard in Gods speaking to us by his Son, to strengthen us against such defiling evils, be­cause especially now, that the darkness is past, and the true light hath shined, making manifest all things that are reproved, such defiling of the temple of God, procures such sorer punishment, and destruction to the defilers, from the Almighty: for,

Whhremongers and Adulterers God will judge.

[Page 87]And look what sentence is here denonnced, and lies for ever against Whoremongers and Adulterers, unto whom the holy Ghost had here particular occasion to apply it, in this opposition of his sentence, unto his asserting the honourableness of Marriage, and the bed undefiled; we may by the same word of the Lord apply unto all ungodliness, and unrighteousness of men.

For now especially since the righteousness of God is re­vealed in the Gospel of Christ (which is the power of God to save) that men might be justified by faith, and that the just by faith may live, and walk by faith, and so in the spirit, and not fulfill the lusts of the flesh, (compare Rom. 1. 16, 17. with chap. 3. 21-27. & Gal. 3. 23, 24. & 5. 16.) The wrath of God is also thereby more clearly revealed from heaven against all ungodliness and unrighteousness of men, who hold (hold back, detain, or smother the truth of God, that comes to save them from it all) in unrighteousness; for the judgement of God is according to truth, yea, accord­ing to the Gospel of truth, that royal-law of liberty, that proclaims redemption from the curse, and liberty from the bondage of the Law, that the righteousness of the Law might be fulfilled in them that believe; I say, ac­cording to this Gospel of Salvation by him that was made sin for us, that we might be made the righteous­ness of God in him, the judgement of God is according to truth against all them that commit such things, as in which his holy law is transgressed; and without respect of persons, he judgeth according to every mans work; for he that said, Do not commit adultery, said also, Do not kill; now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law (and so we may say, if thou steal, or if thou bear false witness, or if thou do any thing contrary to sound Doctrine) and shalt be judged for it by the law of liberty, and according to its rule of judge­ment (which hath been already shewed.) So speak there­fore, and so do in all things, as those that shall be judged [Page 88] by that law of liberty. See Rom. 1. 18, 19-28. with chap. 2. 2-10-16, &c. & Jam. 2. 8-12, 13.

See also there how the Apostle James applyes a like sen­tence with as great severity against the having the faith of Christ with respect of persons, and despising the poor, which he condemns as murther: For he shall have judge­ment without mercy, that hath shewed no mercy. And so the Apostle Paul, (as the holy Ghost elsewhere) passeth a like judgement, as by commandment from the Lord, against idolaters, thieves, covetous, drunkards, revilers, extortioners, and all lyars, yea, against all the unrighteous in general, as well as against them that walk after the flesh, in the lust of uncleanness, such, as such, and while such, have no part, or inheritance in the Kingdom of Christ, and of God, nor shall inherit; but because of these things comes the wrath of God upon the children of disobedience, that will not so receive the love of the truth, as to save them from these things. See 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Eph. 5. 3-6. Col. 3. 5, 6-9. with Revel. 21. 8. & 22. 15.

Yet let us also take in the Apostle Peters, [But chiefly] 2 Pet. 2. 10. where after he hath said, vers. 9. The Lord knoweth how to deliver the godly out of temptation, and to re­serve the unjust unto the day of judgement to be punished, he adds, But chiefly them that walk after the flesh in the lust of un­cleanness, and despise government, &c. which may be of some use to us in this place.

For that—But chiefly—must refer either to the punish­ment in the day of judgement, to which they are reser­ved that are unjust still, and filthy still, after the love of the truth extended to save them; or else to Gods knowing how to reserve them, or exercising his infinite wisdom and knowledge in reserving them to the day of wrath, and retaining their fins against them, that they may be brought to light, and judged then: And it may be without error referred to both: For

1. As there is a more or less severity of wrath, in the days of Gods wrath and judgement here, when God is [Page] calling fins to remembrance, and with rebukes correcting men for their iniquity; so also there shall be degrees of punishment, in that day of Gods, eternal judgement by Je­sus Christ; whence our Saviour saith, That it shall be more tolerable for some then for others in that day, Mat. 10. 15. & 11. 22, 24. And the greatest severity of wrath is reser­ved for those that have most defiled, profaned and de­stroyed his temple; and this walking after the flesh in the lust of uncleanness, and despising government; especial­ly when found in such as have a form of godliness, and so turn the grace of God into lasciviousness; and deny the onely Lord that bought them, and so in whose sins, both spiritual and carnal fornication, meet together, falls chiefly under that condemnation, as may appear by what is said already; and such were those defilers of the flesh spoken of by Peter and Jude, for whom they therefore conclude, the mist of darkness, or as Jude expresses it, the blackness of darkness (which must needs signifie the thickest, or most dreadful and horrible darkness) is reserved for ever, 2 Pet. 2. 17, 18. Jude 13.

2. There are some fins (though works of darkness) that are more open and manifest to men in the acting, or committing them, going before to judgement: But there are others more secret and hidden from men, that they cannot manifest them, discern, or finde them our; and such ordinarily is the way of a man with a maid, and so of the adulterer, and adulteress, and therefore reckoned by the wise man among those things that were too wonderful for him, Pray. 30. 18, 19, 20. Now though he perfectly knows all our works, and there is nothing, not a word in our tongue before it be spoken, nor a thought in our heare, but he knows it altogether; yea, all things are alike naked, and manifest before him with whom we have to do; yet the knowing, and finding out the hidden things of darkness▪ (which men cannot see, or not finde out and make manifest) and bringing them to light, and to judgement is especially attributed to him, as more pe­culiarly, and immediately his▪ own work: The secret things [Page] belong unto the Lord our God, Deut. 29. 29. He revealeth the deep and secret things, and knoweth what is in the darkness, Dan. [...]. 22. Yea, he shall bring every work into judgement, with every secret thing, Eccles. 12. 14. He will both bring to light the hidden things of darkness, and will make manifest the counsels of the heart, 1. Cor. 4. 5. And this also to signi­fie, that he is chiefly ingaged, and ingageth himself in the discovery, and judging of those things that are hid­den from mans judgement, and so the hidden works of darkness; and so much seems to be implyed in the phrasing of this sentence of the holy Ghost, especially considering the former part unto which it is opposed, Marriage is honourable in all, or among all:—But Whore­mongers and Adulterers God will judge; as much as to say, their works though in themselves shameful and dishonour­able, for it is a shame to speak of those things that are done of them in secret; yet are so much in the dark, and they so hidden from mans judgement in the com­mitting and acting of them, that they say, Who seeth us? and who knoweth us? and might many times escape without either taking shame, or receiving shame, or pu­nishment as the just reward, or recompence of their works, if God were not the more ingaged by himself, and in his holiness, truth, and justice to find them out, and manifest, and judge them; but though they also comfort them­selves, and harden their hearts in their evils ways, with a thought that God will not see, or regard such things: Yea, when [...]e defers his anger, and so as to the judgements of his [...]d seems to hold his peace, a long time, then they boast themselves in their iniquity, as if they were sure of his approving, or standing Neuter; saying in their hearts, God hath forgotten, he hideth his face, he will never see it: Or more blasphemously, How doth God know, and can he judge therew the dark cloud? (as Psal. 94. 7. & 10. 11. with Job 22. 13. 14,) yet, yea the rather, and more severely God will judge, bring to light, and manifest their hidden works of darkness, even where otherwise man could not: For he knows how (though man knows not) to keep, and [Page 91] reserve the most secret, and hidden works of darkness, as in a plain and clear record to the day of wrath and judge­ment, and then to bring them to light, and manifest them, that they may be punished, For all the ways of man are be­fore the eyes of the Lord, and he ponders all his goings; he searcheth the heart, and tryeth the reins, that he may give to every one according to his ways: he hath said it, and shall he not do it? Whoremongers and Adulterers God will judge.

Yea therefore, so much the more as a man seeks to hide and cover his sin; so much the more he engageth the Almighty against him, to finde it out, and manifest it, and bring him to shame. Therefore the Prophet Isaiah de­nounceth Wo against them that seek deep to hide their Coun­sel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isai. 29. 15. And the Prophet David confirms the truth of it by his own expe­rience, Psal. 32. where after he hath said; Blessed is he whose transgression is forgiven, whose sin is covered,—to whom the Lord imputeth not iniquity; and signified that this blessing comes upon the man, in whose spirit is no guile; whose inward thought and bent is not fixed, and secretly set to hide and cover, that he may hold fast, or not take shame, whe [...] God is graciously making manifest and judge­ing; he then [...]s: That when he kept silence, (that is, as appears by what goes before, and follows; while he guile­fully sought to hide and cover his sins) his bones waxed old, through his roaring all the day long: For day and night Gods hand was heavy upon him, so that his moisture was turned into the drought of summer. Then being brought to it with labour, he acknowledged his sin, and did not hide his iniqui­ty,—and the Lord forgave the iniquity of his sin,—and be­came his hiding place. And thence he instructs others, not to be as the horse, or mule;—and warneth them, that ma­ny sorrows shall be to the wicked.—He that hideth his sin shall not prosper: but he that confesseth and for saketh, findeth mercy, Prov. 28. 13. If we would judge our selves, we should not be judged. Let a man therefore examine himself, his ways, [Page 92] and works in the light of the Lord, even in the glass of the Gospel, looking into, and confidering the Lords bo­dy that was broken for his sins; and as that discovers the vileness and sinfulness of any of his ways and works, let him not straight way go away from it, shunning the light, because his deeds are reproved by it; but still continue looking into that perfect Law of Liberty, and timely acknowledge his transgressions, and the iniquity of his sin, as discovered, and reproved thereby, and seek help and healing in the Name of the Lord, not yielding his minde or members to unrighteousness, but yeilding them up to God, and avoiding the occasions by which he hath been led into snares, that so he may prove what is that good, perfect, and acceptable Will of God in Christ Je­sus concerning him: for this is the Will of God, even your sanctification, and that ye should abstain from fornicati­on; if we live in the Spirit, let us walk in the Spirit, minding the things of the Spirit which he testifies of Christ; and yielding up our selves, as that is working in us to will, and to do; and we shall not fulfil the lusts of the flesh, though it be lusting and warring in the members; For sin shall not have dominion over you, for ye are not under the law, but under grace; but if we live after the flesh, we shall dye. Oh take heed of engaging the [...]hty against us; for whoever hardned themselves ag [...] him, and prospered? be not deceived, God will not be mocked; what a man soweth, that shall he reap; he that soweth to his flesh, making provision for it, that he may fulfill its lusts, shall of it reap corruption. And Whoremongers and Adulterers God will judge.

I might have added by way of further Usefulness of the whole consideration of this later branch of the sen­tence,

That if God will so certainly and so severely, accord­ing to his rule in the Gospel, judge Whoremongers and A­dulterers, What will he do to spiritual fornicators! how certainly and severely will he judge that uncleanness and filthiness of the spirit, that directly and properly answers [Page 93] to such filthiness of the flesh, as is already detected [...] such a [...]in which the Church, or any particular society, or mem­ber, any soul that hath been in any measure espoused to that one husband, the onely chief Bishop and Shep­herd of souls, treacherously departs from him, as a wife treacherously depar [...] from her husband, and hasteth to, or endows another in stead of him, giving that to them, (whether things, or persons) which is onely due to him, and seeking those things in them, which he is abundantly and in truth onely for us, and to us; or in such respects, assuming his place, (as before is in some measure shewed.) I say, how certainly and severely will he judge this spiri­tual fornication in those that wickedly, against his graci­ous warnings, commit, and persist in it! May I not say much more, or with greater severity of wrath, then the carnal onely? at least, in many of the branches of it, such as answer to, and are resembled by the highest, and worst degrees of carnal fornication: for thereby the tem­ple of God is still more dangerously and desperately defi­led and destroyed; and therefore swift destruction brought upon themselves by the destroyers thereof, as might be shewed in 1 Cor. 3. 11, 12-16, 17, 18. with 2 Pet. 2. 1, 2, &c. 2 Cor. 1 [...]. [...]. 3. [...]. Tim. 2. 16, 17, 18. with Chap. 3. 1-8. and in many [...] Scriptures.

And I might here adde also, but chiefly to such of them, as under pretence of godliness, and great boasts of liber­ty, and high and spiritual attainments, do walk after the flesh in the lust of uncleanuess, and despise government—speaking evil of dignities, &c. as more at large in that 2 Pet. 2. and the Epistle of Jude, with 2 Tim. 3. 1-8. & 1 Tim. 4▪ 1, 2, 3. & 2▪ Thess. 2. 3-12.

But having already exceeded my intended bounds; and my first intention in this, being to admonish of carnal fornication and all uncleanness of the flesh; I shall here add no more, but the mention of my desire, that what is said, may be so considered, as all may be warned in the authority, light, and strength of the

[Page 94]Name of the Lord, to flee fornication: yea to abstain from fleshly lusts, which war against the soul, and tend to bring the blood of others upon our heads also; and that such further fruit may be reaped, as may tend to the praise and glory of God by Jesus Christ our Lord, to whom be glory and dominion for ever, and e­ver.

Amen.

FINIS.

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