MARRIAGE is an Ordinance of God, as old as since our first Parents, instituted in Paradise, for their comfortable abiding here, and leaving Posterity after them; and Men and Women have been the more happy therein, as they have had Regard to the Counsel of God, and his Providential Hand, in chosing such as feared the Lord, and were true Wor­shippers of him; and avoiding those who were Idolaters, and such as feared not the true God.

And that in such their Caution, their Proceeding was agreeable to the Law of God in the Heart, is very apparent: for [Page 4]when the Will and Mind of God was committed to Writing, and promulga­ted to Israel, his peculiar People, Deut. 7. speaking of the Nations who inhabi­ted the promised Land, he said, Neither shalt thou make Marriages with them: Thy Daughter shalt thou not give unto his Son; nor his Daughter shalt thou take unto thy Son. And why? Because, said the Lord, They will turn away thy Son from following me.

Now if this be the Consequence still of such Mixt-Marriage, then such Mar­riages are still unlawful, and the Law still in Force; that forbids them. But that the Consequence of such Marriages is still the same, I appeal, not only to the Witness of God in all; but also unto sound Reason, and true Experience.

Moreover, the Prohibition aforesaid was not intended against these Seven Na­tions only; but had a more general Ex­tent: For the Isrealites were not allowed to take them Wives of the Daugh­ters of Ashdod of Ammon, or of Moab; and for the same Reason, not of any other People that were not Circumcised, and made Partakers of the true Worship of God.

[Page 5] This appears from the Words of Ne­hemiah, chap. 13.23. In those Days, said he, saw I Jews that had married Wives of Ashdod, of Ammon, and of Moab, and their Children spake half in the Speech of Ashdod, and could not speak the Jews Language, ver. 24. And I contended with them, and smote certain of them; and made them renew their Covenant with the Lord, Saying, You shall not take their Daughters unto your Sons; nor give your Daughters unto their Sons. Adding ver. 26. Did not Solomon, King of Israel, sin by these Things? Yet among many Nations there was no King like Him, who was be­loved of his God: Nevertheless, even him did strange Women cause to sin: Shall we then, said he, hearken unto you, to do all this great Evil, to transgress against our God, in marrying of strange Wives.

Thus, in short, we see how such Mar­riages are against the written Law of God, and the Practice of his faithful People.

But long before this Law was brought into Writing, the Holy Patriarchs, and such as feared, and worshipped the true God, even from the Beginning of the World, shewed a Dislike of such Mixt-Marriages, from the Sense of the Law [Page 6]written in their Hearts; and so long as they kept in the true Faith, and at a lawful Distance from such as were not Partakers thereof with them (which for some Time they did) the Lord was with them, and blessed them, and made them Instrumental in his Hand, for the with­holding his Wrath from being presently poured out upon the old World. But when they had generally departed from his Covenant, and from the Example of the Righteous, even in this particular Case, mark what followed.

It came to pass, when Men began to mul­tiply upon the Face of the Earth, and Daugh­ters were born unto them, the Sons of God saw that the Daughters of Men were fair, and they took them Wives of all that they chose. That is, they made no Distinction upon the Account of Faith and Religion, But to whomsoever their fleshly Minds inclined, them they took to Wife; like the dishonourable and unchristian Prac­tice of some in our Day. And that sore­ly grieved the Spirit of the the Lord; so that thereupon he said, I will destroy Man, whom I have created; Gen. 6.5, 6, 7.

And when the Sons of God came in unto those Daughters of Men, and they [Page 7]bare Children unto them, the same (it is said) became Mighty Men: But by whom they were so accounted, and for what Cause, may be gathered from the Sequel. It was not, surely, from their Faith, and Holiness towards God, that they were so accounted: For if it had been so, he would not have repented that he had made them, as in Gen. 6. it is said he did. But it seems rather to have been from their Statuers and Bodily-Strength, whereby they could archive great Matters in the World, which made them be reputed Mighty, by such as did bear the same Fallen Image with themselves; who were known and distinguished from the Chil­dren of God, by the name of the Children of Men, being, in the Main of their Conversation, without a God-like, or Re­ligious Mark: For, the Earth, it is said, was full of Violence, and there were Giants in those Days, Gen. 6.4.

Now when Things were come to this pass the People of God having cast off his Yoke, and fallen in with the World and its Spirit (which they openly decla­red by their Entring into the nearest Af­finity by Marriages with them) and had their Hearts thereby drawn away more [Page 8]and more from following the Lord; (which always was and is the natural Consequence of such Affinities by Marri­ages and is therefore the more hanious and pernicious:) Then did the Lord call upon Noah, and gave him Direction to build an Ark, for the Safety of himself and his Family. For all Flesh had, by that Time, corrupted his Way upon the Earth; which so provoked the Lord God that he determined to destroy all Flesh by a Flood, except Noah only, and his Family. For Noah being a Just Man, and Perfect in his Generation, and one that walked with God, found Grace in the Eyes of the Lord, to be exempted from that General Destruction.

If nothing more could be alledged against these Mixt-Marriages, this Consi­deration (one would think) were, of its self, enough, to manifest how great a Sin it is, and to deter all considerate Men and Women from entring into it, that it appears to have been a great Step, that led to the Destruction of the old World, the Door that gave the inlet to those Corruptions, and Vio­lence, which filled the Earth, and pro­voked the Lord, not only to repent [Page 9]that he had made Man, but to pour down his Wrath in a Flood, which destroyed both Man and Beast.

We have seen the Mischief the Un­godly brought upon Mankind, by those Mixt-Marriages before the Flood. Now let us see, and heedfully observe the great Care the Godly took after the Flood, to prevent the like Evil and Danger.

After the general Overthrow of Un­godly Men by the Flood, from which only Noah, with his Family (Eight Souls in all) were preserved in the Ark (which was a Figure of Christ) was born A­braham; whom God called out of his own Country, and from his Father's House, with Sarah his Wife, to make of them a distinct and peculiar People to himself. And he established his Co­venant with Abraham, (and his Blessing upon his Seed) who saw Christ's Day, and was glad; and in the Faith thereof walked before the Lord, with a Perfect Heart: In which Faith also he offered up his Son Isaac, unto the Lord, as the Lord had commanded him. Such was the Obedience he added unto his Faith: which was accounted unto him for Righteousness, Gen. 3.6.

[Page 10] Now when Isaac the Child of Promise was grown up to a Marriageable Age, so great was the Care of his Godly Fa­ther for him, that he might not be un­equally Yoaked, or joyned in Marriage, calling his eldest Servant to him (who had the Charge and Oversight of all that he had) he made him Swear by the Lord, the God of Heaven; and the God of the Earth, that he should not take a Wife unto his Son of the Daughters of the Canaanites, amongst whom he dwelt, But thou shalt go, said he, unto my Country and to my Kindred, and shalt take a Wife unto my Son from: hence, Gen. 24.

This so strict a Charge, so solemnly given, and so firmly bound, shews that this Good Man did not look upon this Matter of Mixt-Marriages, with an easie Eye as an indifferent Thing; but was earnestly and heartily concerned, that his Son might not be joined with one of a different Religion: And as his honest Care was thus exercised in sending his Servant to Abraham's Kindred, to the Family of Bethuel; so the Providential Hand of God was apparently with him, in the Choice of Rebecca, and the Con­sent they gave to it, saying, The Thing [Page 11]proceedeth of the Lord: Let her be thy Master's Son's Wife, as the Lord hath spoken. And in Conclusion, they blessed her and sent her away. And as Isaac was walking, and meditating in the Fields at Evening-tide, he met Rebecca coming with his Father's Servants, and took her to be his Wife: And she, after twen­ty Years Barrenness, bare him two Sons, Esau and Jacob; whose different Prac­tice in the Case of Marriage let us now observe.

What Esau was; is well known, both by his selling of his Birth-right, and o­ther Characters given him in the Holy Scriptures: When he was Forty Years of Age, he took him Two Wives, and both of them Unbelievers, Daughters of the Hittites, which Thing full sorely grieved his Godly Parents: And is left upon Record, as a Mark of his Unduti­fulness and Disobedience, in not advising with, and being ruled by them, in that so weighty Affair. And may it be a Caution unto all such, as profess them­selves to be Christians, and so of the Righteous Line, That they follow not the Example of Profane Esau!

[Page 12] But when he saw, that what he had done had displeased his, Parents, he (to mend, as he thought, the Matter) took him another Wife the Daughter of his Uncle Ishmael the Scoffer; who, for mock­ing Isaac, the right Heir, had in his Child­hood, been cast out of the Family. Now if it had been external Kindred on­ly, that was aimed at by Abraham and Isaac in Marriage, surely Esau had now hit it: For she was his Fathers Neice; yet that brought him not, in a right Sense within the Family, nor Example of the Faithful.

But Esau's thus running out, from the Practice of the Godly, to take him such Wives as his airy Mind led him to choose, without Regard had to true Religion, so sensibly affected his Good Mother Rebecca, that complaining to her Hus­band thereof, she said, I am weary of my Life, because of the Daughters of Heth! If Jacob should take a Wife (as his Bro­ther hath done) of the Daughters of Heth, such as are the Daughters of the Land, what good shall my Life do me? Gen 27.46.

Good Isaac thereupon, to prevent that Danger, calling his Son Jacob to him, gave him his Blessing, and with it this [Page 13]strict Charge, Thou shalt not take a Wife of the Daughters of Canaan. Arise go to Padan-Aram, to the House of Bethuel thy Mother's Father, and take thee a Wife from thence, Gen. 28.1, 2.

Jacob, as became a dutiful Child, was obedient to his Parents herein: And the Lord was with him, and blessed him; and blessed his Family also until they gave Way to a Liberty, not plea­sing to the Lord.

Then was Dinah, Jacob's only Daugh­ter, made an early Example of the Lord's Displeasure, by his suffering her to fall into contempt, Gen. 34. Not only for her gratifying a vain Mind, in going out, thro' curiosity to see the Daughters of the Land; whereby she came to be en­snared and defiled by Shechem, Gen. 34. but also, as it appears, the Isrealites were at that Time so far relapsed, that they had strange Gods among them, and, as may be gathered from the Text, strange Attire also; which was to be changed, and done away, before they might go up to the House of God, to worship him acceptably there, Gen. 35.2, 3.

These Things might be likely to raise an Expectation in the Shechemites that in [Page 14]time they might draw them to become one People with them. Whereupon, ha­ving already got hold of one of Jacob's Family, they were desirous of a further Converse, in order to enter into Affinity, with them; saying, make your Marriages with us: Give your Daughters unto us, and take our Daughters unto you; and you shall dwell with us, Gen. 34.9, 10. And to entice them thereunto, they proffered the Isrealites what Worldly advantages soever they would ask, ver. 12. Nay they went so far, as to yield to take on them the Badge (and a sore one too) of Jacob's Religion, ver. 24. but it was but for car­nal and covetous ends, ver. 23. and suc­ceeded to them accordingly. But the Truth of the Matter was, and is, that Jacob, the True Seed, (the Peculiar Peo­ple of God) must live alone, and not be mixed, or numbered among the Nations Wherefore, notwithstanding all the great Proffers, and Importunity of Shechem (and the Condescention of the Shechemites) to have obtained Dinah for his Wife; Jacob would not hearken unto him. And yet it is said, The Man was more Honoura­ble, than all the House of his Fathers. For Israel having an Eye to the Covenant of [Page 15]God, wherein he and his Family were comprehended, he zealously withstood the Temptation; and thereby gave a Demonstration of his Faith. And when, soon after the Lord commanded him to go up to Bethel, he called first for a Re­formation in his Family. Whereupon it is said, They gave unto him all the strange Gods that were in their Hands, and all their Ear-rings that were in their Ears; which he hid under the Oak that was by Shechem. And then, having cleansed his Family from those Heathenish Like­nesses, both he and they were thence­forth at quiet, from such like Attempts by their Unbelieving Neighbours.

But to proceed. Having a little touch­ed upon Things, relating to the Faith and Practice of the Holy Patriarchs a­bout these unlawful Marriages; and brief­ly set forth some of the pernicious Con­sequences that have always attended them, both before and after the Flood: I shall now come nearer to the present State and Dispensation we are under.

When the Apostles came to speak of this Ordinance of Marriage, they ran in the same Channel, as all the Faithful had done before; saying. Be ye not unequally [Page 16]Yoaked with Unbelievers, &c. 2 Cor. 6.14. And Peter's Exhortation and Care for the Married was, that they might be Heirs together of the Grace of Life; that their Prayers might not be hindered, 1 Pet. 3.7. Then such must be of the same Faith, and agree in Spirit, or else they cannot pray together acceptably, Mat 18.19. Can two walk together except they be agreed said the Prophet Amos, Chap. 3.3. Therefore such as are obliged to live and walk together for Term of Life, if they are not so agreed and united in Spirit, are like to have but little Comfort, Help and Furtherance (if any) from each other in Spiritual Things; which is the Way that leads to true and lasting Comfort for ever. For since without Faith, and an answera­ble Conversation it is impossible to please God. Such married Folks as differ in Faith, and disagree in their Religious Conversations, are not like to please God nor one another; but may rather expect the contrary, with much Confusion, which doth naturally attend such Mis-matchings in that Condition of Life.

Again, Paul to the Corinthians (1 Epist. 7.9.) faith, The Wife is bound by the Law, as long as her Husband liveth: [Page 17]But when he is dead, she is at Liberty to be married to whom she will, only in the Lord. That is the ancient Limit.

But, by the Way, this gives no Liber­ty for such to marry as are near of Kin; tho' otherwise duly qualified

But if any should object, that Abraham Isaac and Jacob married their near Kins-Women? and thereupon should query, why it might not be as lawfull for such Kindred now to marry, as it was for them then.

I Answer, first, That what they did in that Case then was before the Law was given, which doth expresly forbid it, Levit. 18.

Secondly, It is a common Maxim, and in great Measure true, that Necessity hath no Law. And every Reasonable Man is capable of considering, that in those early Ages of the World there was a Necessity for it. And for Abraham, and those before mentioned of his Posterity, they lived not very long after the Flood, which gaven Kind of new Beginning to the World with Respect to its being again Re­plenished with People. For Abraham was born before the Death of Shem, ac­cording to Scripture-Chronology, about [Page 18]One Hundred and Fifty Years: And yet Shem was an Hundred Years old, when the World was drowned.

Thirdly, It is to be considered, that People lived very long in those Days; so that Generations passed not away, nor did Kindred wear out so fast as afterwards: Which exposed those Patriarchs to it by a kind of unavoidable Necessity; and that rendered it excusable in them: But there being no such Necessity now, nor any Rea­son of that Nature, to induce any to mar­ry their near Kindred; they who do so, do plainly break the positive Law of God, which expresly says, None of you shall ap­proach to any that is near of Kin to him, &c. Levit. 18. As also contrary to the Apostle's Advice, Phil 4.8. As not be­ing of Good Report, &c.

Besides, all that was done by those Good Men, without Reproof, in those early Ages, is not to be drawn into Ex­ample now: For Abraham, we read, Gen. 16 took Hagar, his Wife's Hand-Maid, to his Bed. And Jacob had not only two Wives together, but those two Sis­ters? and at the same Time had Chil­dren by each of their Hand-Maids; which Practice none, I hope, even of them [Page 19]which plead for Marriage betwixt near Kindred, will attempt to defend as law­ful now. But from this necessary Digres­sion, let us return to our former Subject.

That Marriage is an Ordinance of God, I have already asserted; and now add, by Way of Explanation, that there by Two are made One, or insepa ably joyned together, for Term of their joynt Lives, by lawful Means. As First, In Spirit; Secondly, In Affection; and Thirdly, In a Solemn Covenant of Marriage, as well External and Publick, as otherwise. These are the Conditions, more or less, of all those which the Lord joyns toge­ther; whom no Man may put asunder. And without these Conditions the Mar­riage Union is not perfectly enjoyed.

Now whereas I press for an Agree­ment, and Unity of Faith and Religious Practices, in the Parties to be married, as Essential to the Marriage which God makes: By Faith; there I mean that Faith which the Holy Patriarchs, Pro­phets and Apostles held, which the True Church now holdeth, and which uphold­eth the True Church (for by Faith ye stand, said the Apostle to the Church of old, 2 Cor. 1.24.) which is the One [Page 20]True Faith, mentioned by the same A­postle, in Ephes. 4.5. And altho' there be in the World Faiths many, or at least distering Apprehensions concerning Faith, and Pretences to it: Yet, being inclined by the Law of Charity, to conclude that all, who are serious, do think their own particular Faith, Perswation, and Way to be the Right (else they would not continue in it) what I have here writ­ten may serve indifferently to all that profess Faith in Christ. And yet tho' I do not here give a more particular Definition of Faith; it doth not thence follow that I am indifferent therein, or in Doubt about it: No, but it is to avoid Controversy, and because I aim at Bre­vity, and choose rather to let the True Faith be manifested by it's Fruits, which the Apostle James adviseth, Chap. 2 18 of which Fruits what I here contend for is one, and not the least, viz. That they who profess Faith in Christ Jesus, and are disposed to marry, are Religious­ly Obliged to take Care that they be not unequally Yoaked, by joyning them­selves in Marriage with any that are under different Perswasions and Practices, with Respect to Faith and Religious [Page 21]Worship, as may tend to hinder their persevering in it.

The Author to the Hebrews, in Chap. 11 treats at large of Faith; and sets forth the Noble Disposition of Mind, that was in such as believed in Almighty God; how it distinguished them from the World, and preserved them out of the Affections and Desires of being joyned to and with the World. And in Ver. 24.25. He says By Faith Moses when he came to Years, refused to be called the Son of Pharoah's Daughter; choosing rather to suffer Af­flictions with the People of God, than to enjoy the Pleasures of Sin, which were but for a Season. He would not it seems, be numbered with the Egyptians, who oppress'd the Righteous Seed, no, not for a Kingdom.

The Apostle also, in his Epistle to the Galatians, chap. 4. giving a Touch at the Patriarchs Marriages, shews the Mystery of the Spiritual Kindred, which is by Faith. And to the Ephesians, chap. 2.19. he saith, Now therefore you are no more Strangers and Foreigners; but Fellow Citizens with the Saints, and of the Houshold of Faith: And in Gal. 6.10. He calls Believers so; and in chap. 4.48 [Page 22]says, Now we Brethren, as Isaac was are the Children of Promise. For whom say I, a Spiritual Canaan is ordained by God.

Hereupon I would query? Art thou, Reader, such an One? One of the Spiri­tual Kindred, a Child of Promise, and of the Houshold of Faith? Or wouldst thou be so accounted, and art disposed to Marry,? whither then wilt thou go for a Wife, but to thy kindred? Not in the Flesh, but in the Spirit. Have we not Power saith the Apostle Paul, to lead about a Sister a Wife, as well as other Apostles, &c. 1 Cor. 9.5. Mark the words well, a Sister Wife, or (as a former Translation hath it) a Wife, being a Sister, which, in Marginal Note there, is explained to be a faithful and Christian Wife. So that she should be a Sister, before she be a Wife; a Sister, in the Spiritual, or Religious Relation and Kin­dred, which Relation in the Faith, as it was to them, is still to us a necessary Qualification preceeding Marriage.

If it be objected, That the People of England, and of that Part of the World called Christendom, and the Children of Israel, are not to be compared with each other, in this Case of Marriage; for the [Page 23] Nations which Israel were forbidden to Marry with, were downright Idolaters Worshipping Strange Gods of their own devising: But the People of England, &c. generally own the True God, and profess Faith in Jesus Christ; so that, altho' they differ among themselves, a­bout the Manner of Worshipping God, yet why may they not marry promiscuous­ly, one sort with the other, seeing they all profess Christianity, and are therefore accounted and called Christians, both by themselves and other Nations, and being of a sober Conversation, cannot properly be called Unbelievers.

Answer, I am not about to Hethenize any, but am willing to own, and embrace that which is good in all. And though I might turn off the Objection with a short Answer, in its own Terms, That such should not inter-marry, because they differ; since the Nature of Marriage bespeaks an Agreement, not Difference, an Harmomous Unity, not a jarring Dis­cord: Yet for the Sake of serious En­quirers, I am willing to enlarge a little upon this Part. Wherefore to proceed; I allow there is a Difference in some De­gree, between outward Israel and the [Page 24]Nations then, and Spiritual Israel and other People now, that are not of the same Society and Communion. For then the Distinction was only of Jew and Gentile. Believer and Unbeliever: But now (as the Objection hath it) all that Part which is called Christendom, professeth Faith in one God, and in Christ Jesus, though very differently, and some, no Doubt, in all Professions called Chris­tian, are of a Sober, Moral Conversati­on. But if General Profession were a sufficient Qualification, for joining such in Marriage without Exception, then Papists, and other unsound Worshippers, bearing the Christian Name, must not be excluded or refused, if of a Sober Con­versation. Which allowance would not a little gratifie Anti Christ, uphold the Apostate Church, called in the Revelati­ons Mystery, Babylon, &c. chap. 17.5. and tend to keep God's People there, contrary to the express Command of God, Jer. 51.6 And of the Voice from Heaven, which said, Come out of her my People, that ye be not partakers of her Sins, and that ye receive not of her Plagues, Rev. 18.4. For hath not she long made, and doth she not still make a large Pro­fession [Page 25]of Faith in God and Christ, af­ter her manner?

When the Apostle exhorted the Belie­vers of old not to be unequally Yoaked to­gether with unbelievers, 2 Cor. 6 14 may we suppose he intended to restrain the Prohibition, only to those obsolete and notorious Unbelievers, who were Pagans, or Heathens? Or did it extend to all, that did not believe the Manifestation of Christ Outwardly in the Flesh? The Jews did believe in God, and that Christ the Son of God should come: But they did not believe in him as He was then come; and manifest in the Flesh among them. Might the Christian Believers, notwithstanding that, have mingled in Marriages with the unbelieving Jews, because of their General Belief in God, and in Christ to come, though they re­jected him in his then present Appearance? Would that have been an Equal Yoaking? So likewise, if one that believes, not only the Outward Appearance of Christ, with respect to his having come in the Flesh; but his inward Appearance also, with Respect to his being come in the Spirit, by his Divine Light and Grace, to Rule in the Hearts of his People, and [Page 26]thereby, to both direct and enable them, as they attend thereunto, how to perform Divine Worship and Service to God, should marry one that denies, and op­poses that Inward and Spiritual Coming and Appearance of Christ in the Heart, and sticks only to his Belief of His Out­ward Coming and Appearance in the Hésh at Jerusalem: Would such a Couple be equally Yoaked.

But not to press the Comparison too close, because I would both avoid Offence and use what Brevity I can; I say, if two Persons of different Judgments about Matters of Faith and Religious Exercises (as going to Meetings, Preaching, Pray­ing, Thanksgiving, &c) should incline to marry each other, presuming in their fond Affections, that, notwithstanding that Disagreement, they may live com­fortably together, they will find too late that they were greatly mistaken. For although, if it were only a Disagreement in their Tempers or natural Dispositions, which concerned only their outward Conversation one towards the other, or the Management of their Temporal Af­fairs, it might be hoped they might live tolerably together: Yet where the Dif­ference [Page 27]is of so high a Strain and Na­ture, as concerns the Peace of Conscience, and Safety of the Soul on either Side; that cannot be reconciled, without the Conversion of one of them, which is out of Man's Power, of himself to effect. Wherefore, altho' such may talk of, and promise to themselves Unity in such Con­trariety: Yet by that Time their Folly shall have corrected them; they will find Cause to be of another Mind. And if their Love to God and Religion, be not quite consumed by those Passionate Flames which engaged them into that unwarran­table Undertaking: they will seel, after Marriage, their Spirits more plainly and warmly conflicting one with another, and striving to bring each other into a Conformity unto that Way of Worship, which he or she is in. And then, whichsoever of them prevails, the other must lose Peace of Conscience (the great­est of all Losses) unless such Compliance spring from a true and unfeigned Con­viction that the Worship so conformed to, is the Right: Which is more than may reasonably be expected by any, who are guilty of Tempting the Lord with such Mixt-Marriages.

[Page 28] Besides when two of Disagreeing Per­swasions in Religious Exercises, do joyn in Marriage, no Man can reasonably think, that their Affection to each other is grounded on, or governed by Religi­on; and if not, that it must be by some Worldly end: And to cloke such a Marriage with a pretence of Hope, to convert each other to what each be­lieveth is right, is in plain English no better then a sinning that Grace may abound; a doing Evil, that good may come of it.

But now the Case is otherwise, where two, of one and the same Perswation in Religion or of no Religion, are joyned together in Marriage: And afterwards one of them is converted to the True Religion: The converted may expect the Lord's Blessing; and abiding toge­ther, may be a Means of Sanctification and Good to the other, according to the Apostle's Doctrine, 1 Cor. 7.14. And the Nature of True Christianity.

Now as to the latter Part of the Ob­jection, I readily grant that the Lord hath many, that in a Sense may be said to belong to him, who are not as yet professed Members of the visible Church [Page 29]nor known unto it. This our Saviour plainly intimated, when in his Discourse to the Jews pointing at the Conversion of the Gentiles, he said, Other Sheep I have, which are not of this Fold: Them also I must bring, and they shall hear my Voice; and there shall be one Fold, and one Shepherd, John 10.16. But until these other Sheep be gathered, and brought, by the Great Shepherd into the Fold; although they are known to the Lord, yet are they not so well known to his People, as to be capable of being admit­ted into Church-Communion, or Fel­lowship with them; much less into that Marriage Union with them, of which we have been treating.

But to have done, at length, with this Objection, I shall now remind the Rea­der, That when the Sons of God, in the Old World, had degenerated, and were Apostatized, as hath been before obser­ved, their Motive to these Mixt-Marri­ages was, They saw the Daughters of Men were fair and they took them Wives of all that they chose, Gen. 6.2. So that to gratifie the Lust of the Eye, was the In­ducement of their Marriages. And to such an Eye now (as also to those as have [Page 30]a covetous Mind, reaching unduly after the Things of this World) this may seem an unnecessary Scruple; especially when it stands in their Way, to hinder them from the obtaining of their desired End, But the truly Conscientious will always find themselves obliged, for the Sake of Religion and Duty to God, to do no­thing that may hinder their Perseverance and Progression therein: Which Disa­greement about Religion will naturally do, more or less, according to the Pro­portion of the Disagreement.

Wherefore, though our Case be not the same as old Israel's was in every De­gree: Yet if it be so in any Degree, and have the same Tendency in any Mea­sure (which that it has, is undeniable;) then it brings our Times under the Force of the same Prohibition and Law, and that for the same Reason (namely) Because they will turn away, or hinder thy Sons from following me, saith the Lord.

And now my Dear Friends (for unto you who bear the Name of Quakers, whether ye be such, as the Lord hath been graciously pleased to call and ga­ther out of any other Religious Profes­sions, [Page 31]or such as are the Offspring of Believing Parents; in this Profession, do I now more particularly turn my Dis­course) if ye would not be overtaken in that extreamly hurtful Case of such Mixt-Marriages, keep out of the Way that leads to it. Shun, as much as may be, the too frequent and familiar Converse with those of other Professions; such, especially, as may be most likely to allure and draw your Minds out. Be not cold and in­different about Religion. Halt not be­tween Two. If God be God (which, I hope, you are fully perswaded of) fol­low him, and keep close with him, that you may know your Minds staid, and established upon him: And then will ye see, for your Encouragement, the Advan­tages and Comfort that such have and enjoy, who make it their Business to please him. And whatever your Condi­tion and Circumstances in this World be, let your chiefest Treasure and Plea­sure, be in Heaven and heavenly Things; and then your Hearts will be there also, as our Saviour taught, Mat, 6.21. And then, above all Things, ye will desire to be Servants, and Disciples of him, who said, Where I am, there shall my Ser­vam be, John 12.26.

[Page 32] But all whose Minds are set upon Things below, whether Pleasure or Pro­fits, more than upon their Saviour, Je­sus Christ who died for them, are not worthy of him, Mat. 10.37. And such whatever they may profess, do most fre­quently miss of the Heavenly Blessing (which God reserves for his Peculiar People) notwithstanding that they also may partake largely of Temporal Mer­cies and Blessings, in common with other Men. For God, who is the Fountain of Goodness, causeth his Sun to shine, and sendeth Rain on the Just, and on the Un­just, Mat 5.45. But to be a Disciple of Christ, and Heir of the Heavenly Kingdom, is a great and glorious Privi­ledge. The Way to this Happiness is set forth, by him who is the Truth it self, in Luke 14.17. (and in many other Places of Holy Scripture, in which it is necessary we should be very conversant) Whosoever. saith Christ there, doth not bear my Cross, and come after me, cannot be my Disciple. And we read (1 John 4.10.) that he is not only our Propitiation for our Sins; but also that he hath left us an Example that we should follow his Steps. 1 Pet. 2.21. who said, Learn of [Page 33]me for I am meek and low in Heart; and ye shall find Rest unto your Souls, Mat. 11.29.

And now, my Friends, I would come near unto you, by Way of Enquiry: Have you indeed been convinced of the Truth, and been made sensible of the Cross, that attends the Profession of it? And have you been faithful to those Convictions, and followed the Lord in the Way of Regeneration? Or have ye not? This is an important Point, the Consequence of which may turn the Scale to either Hand: Therefore, I pray, let it be duly considered. For to be found persevering in the Way of Truth, which we make Profession of, and in all the Parts and Branches of it, will be of a double Advantage to us. It will not only preserve from adding Sin to Sin, (which, if not timely prevented, will lead such into spiritual Adultery, a de­parting from God and withdrawing from him both their Love and Subjection; which, more or less, precedes such mixt Unscriptural Marriages:) But it will also bring us to understand the Difference which hath always been between the Two Seeds; and that will tend greatly [Page 34]to preserve us from Apostatizing. And then, What the Consequence is of Per­severing in well-doing unto the End, ye will be truly sensible of, to your Ever­lasting Joy and Comfort; according as it is promised, Rev. 3.21. To him that overcomes will I give to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne, where all Fears and Temptations will be done away for ever. But the Conse­quence of Disobedience will not be so: But will have a contrary Event; which I pray God we all may be delivered from before it be too late.

Think not (said Christ to the profes­sing Jews, Mat. 3.9.) to say within your selves, We have Abraham to our Father, &c. A Thing very incident to them, to value themselves upon; and up­on their professing the True Religion, as being the Disciples of Moses. As if that could be any Advantage to them, while they did not the Works of Abr ham, but lived in Disobedience: So that notwith­standing the great Advantages they had, and the High Pretences they made, our Saviour Christ told them plainly, They were of their Father the Devil; and his [Page 35] Proof therefore was, because they did his Work. So that to be the Children of faithful Parents, or to profess the True Religion now (as they then did,) and yet not be faithful, as the Parents were, nor live and walk in the True Religion they profess; will as little avail such now, as it did those Jews then.

What did it avail Dives, or the Rich Man in the Parable, that he could call Abraham Father, and that Ab aham vouchsafed to call him Son, while he mean while was in Hell! Read the Parable throughout (Luke 16.20. to the End) and consider it well. The Rich Man there, after he had mis-spent his precious Time in voluptuous Living (wearing Rich Apparel and faring sumptuously every Day) at length died, and was buried too, and that probably, as he had lived, in Pomp and State, as such commonly now a-days are. The Poor Man Lazarus, died also, but it is likely his Funeral was too mean and private, to be taken Notice of: For we read nothing of it. But that which is better, we read, namely, That he was carried by Angels into A­braham's Bosom. But the next Account we have of Dives, is, That he was in [Page 36] Hell, Begging; and that for a small Alms too, but a Drop or two of cold Water: And yet (O miserable Man!) even that was denied him. He being in Hell, lift­ed up his Eyes, and saw Abraham afar off, and Lazarus (poor despised Laza­rus) in his Bosom. Whereupon he cri­ed, and said, Father Abraham, have Mer­cy on me; and send Lazarus that he may dip the Tip of his Finger in Water, and cool my Tongue: For I am tormented in this Flame: A Thing he might well have foreseen, had he but lifted up his Eyes in Time. Abraham not disallowing his Claim of Kindred according to the Flesh, yet vindicating the Justice of God upon him, answered, Son remember that thou in thy Life-time, received'st thy good Things, [Riches, Honours, Pleasures and Worldly Delicacies, which thou didst account thy Good-things] and like­wise Lazarus Evil, [Poverty, Pain, Con­tempt and Misery:] But now is he com­forted, and thou art tormented: Nor was that all: But, as an Agravation of his great Unhappiness, from a Sense that his Torment are remediless, and that there would be no End of his Misery, he tells him further; And besides all this, between [Page 37]us and you there is a great Gulf fixed: So that they that would pass from hence to you, cannot; neither can they pass to us that would come from thence. This put Dives out of all Hopes of Relief for himself. Wherefore having now at length some Pity for his own Family, tho' he had none for Lazarus; when he needed it, addressing himself again to Ain aham, he said, I pray thee therefore, Father, that thou wouldst send him to my Father's House; for I have five Brethren that he may testifie unto them, lest they also come into this Place of Torment. What need of That, said Abraham, They have Moses and the Prophets; let them hear them. Nay Father Abraham, repli­ed Dives, but if One went to them from the Dead they will repent. No, no, said Abraham, If they hear not Moses and the Prophets [which was the means they professed, as appointed by God, for the Instruction of his People, under that Dispensation] neither will they be perswa­ded though one rose from the Dead.

From this Parable, Two Things, most pertinent to my present Subject, are to be observed. One, That the Highest Profession of Religion, the nearest Re­lation [Page 38]outwardly to the Godly, though it were that of a Child to the most God­ly Parents, is not sufficient, without the Living Faith, and the Living Fruits thereof, a Godly life and Conversation, to keep from coming into the Place of Torment. The other is, That such as neglect to wait upon, and serve God in his own way and Time, to be made by him Wise unto Salvation, through the Grace and Understanding given them for that End in the Present Dispensation they are under; will Naturally grow Blind and Hard: So that they cannot be wrought upon, to be made sensible of the Danger they are in, by the most extraordinary Means; No, not if one were sent to them from the Dead. And since there is no other Name under Heaven given, whereby we must be saved, but by Jesus Christ (Acts. 4.12.) And the Grace coming by Him, brings the Salva­tion that Christ, is the Author of; how greatly doth it concern every One, to attend Daily and Diligently on Him, in the Gift of his Grace; and to hearken to and obey his Teachings thereby! For God who at Sundry Times and in divers Manners, spake unto the Fathers by the [Page 39]Prophets, (Heb. 1.1.) hath in these last Days spoken unto us by his Son: And that in Divers Manners also; as imme­diately by his Spirit, instrumentally by his Ministers, as also in the Holy Scrip­tures, and by his many Providences. And if, (as the Apostle argueth, Hebrews 12.25.) they escaped not, who refused him that spake on Earth: Much more shall not we escape, if we turn away from him that speaketh from Heaven.