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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 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 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 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. 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.

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; 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, 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 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 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. 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 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.

PAge 5. line 23. put out great. P. 17. l. 4. read not ſo to be taken. P. 30. l. 11. put out afterward. P. 36. l. 1. r. ma•. P. 42. l. 15. for ſo r. to. P. 44. l. 1. to earth add is dangerous folly. P. 45. l. 1. r. marriages. P. 71. l. 8. put out that.

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,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. 3This 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 one4 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 Son5 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; and6 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 further7 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 in8 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 the9 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 their10 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.

11And 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.

122. 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, or13 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.

14And 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,

151. 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)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 all17 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 evil18 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, as19 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, even20 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 perſons21 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 of22 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 each23 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 elſe24 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 yoaked25 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 deſpiſed26 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) except27 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 to28 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: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 by30 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.
313. 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: but32 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 then33 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. 34John 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,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;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 daughters37 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, and38 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