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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 be reconciled to God; and the ſame is abundantly aſſerted in the Scriptures of truth; hence the Apoſtle from this ground, That God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes to them, beſeeches men now to be reconciled to God; For (ſaith he) he hath made him that knew no ſin to be ſin for us, that we might be made the righteouſneſs of God in him, 2 Cor. 5. 19-21. He once ſuffered for ſins, the juſt, for the unjuſt; being put to death in the fleſh, but quickned by the Spirit, that he might bring us back to God. 1 Pet. 3. 18.

Oh that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men: For he hath broken39 the gates of braſs, and cut the bars of iron aſunder: Slain the great enmity between God and mankind by his croſs, that he might reconcile both Jew and Gentile unto God thereby, Pſal. 107. 15, 16. Eph. 2. 16. with Col. 1. 20, 21.

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

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

3. That God not onely allowes it, but wills, approves and deſires it in Chriſt, that men through him might be ſaved, that they might be redeemed, and turned from darkneſs to light, and ſo from under the power of Satan to God, and ſo that therein they might be married to Chriſt, he hath ſworn he hath no pleaſure at all in the death of the wicked that dieth: though they perſiſting till the day be paſt, he ſhall laugh at their calamity, and mock when their fear cometh; yet now he doth not ſo, while yet though dying, or in a periſhing condition, he is not wholly dead, or as a tree twice dead, and pluckt up by the roots, while yet ſin is not wholly finiſhed; he hath no pleaſure at all, that they ſhould go on to finiſh it, and bring deſtruction upon themſelves; for he would not that any ſhould periſh, but that all ſhould come to repentance, and be ſaved, Ezek. 18. 24, 31. & 33. 10, 11. 2 Pet. 3. 9. Nor can there be a greater argument to evidence the truth of this, then that unſpeakable gift and prepatation for them in Chriſt, and the proviſion in him for calling and drawing them in due time, of which we have already ſpoken: we may well argue with the wife of Manoah, Judg. 13. 23. If the Lord were pleaſed to ſtay us (ſaith ſhe) he would not have received an offering at our hands, nor have ſent his Angel to ſhew us ſuch things as theſe; ſo, and much more may we ſay; If the Lord had any pleaſure at all to cut off men in their ſins, or that they ſhould pine away in their iniquities, he would never have himſelf found out, and prepared ſuch a ſacrifice, ſuch a means for his baniſhed, that they might not be expelled, and that41 when otherwiſe they muſt needs have dyed in the proper ſence of death, they muſt have periſhed for ever from him, and were as water ſpilt on the ground, dead in ſins, and treſpaſſes; neither did nor could ſeek mercy, or reconciliation, yea, when they were enemies, as 2. Sam. 14. 14. Rom. 5. 6-8. Nor would he have ſent the Angel of his preſence to ſhew us ſuch things as theſe, to aſſure us in the light and power of his Spirit, that all things are ready, and therewith powerfully to invite, and call us to the wedding; For God ſo loved the world, that he gave his onely begotten Son, to be a ranſome for all, and a teſtimony in due time, (as foreſhewed) that whoſoever through this grace believeth in him ſhould not periſh, but have everlaſting life: For God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved, John 3. 16, 17. Yea, he hath declared his acceptation of it as mens kindneſs, that they will accept of him, and as that which griev•s his Spirit, that they will none of him; Oh infinite grace and condeſcention! See Jer. 2. 2. Pſal. 81. 8-13. Iſai. 48. 17, 18. & 63. 10. Luk. 19. 41, 42. & 13. 34. with Matth. 23. 37. who can conceive ſuch a blaſphemous thought of the Father of lights, in whom is no darkneſs at all, that he ſhould cover hatred with ſuch pretences of love, ſeeing alſo he abhors that in others? Prov. 26. 23-26. See Prov. 8. 6, 7, 8.

4. That it is an honourable thing for men to be marryed to Chriſt, this may be ſufficiently ſeen in what is ſaid already in the inſtructions from the nature of Marriage. For is it not infinite favour, and an unſpeakable honour to a man that is a ſinner, vile, duſt and aſhes, and was an enemy, and by nature a child of wrath, even as others, to be admitted and received into a covenant of Peace, and reconciliation, yea, into friendſhip and familiarity with the Almighty, and that by a ſacrifice of his own finding out, and preparing, to be brought into the Kings preſence in garments of his own making and preparing for us, yea, to be joyned to the Lord, ſo as to be an heir together with him of the grace of life, and to have all his riches and precious things become ours; and all42 our wants his to ſupply; infirmities, and diſeaſes his to heal, our works, his to work in us, and for us, the injuries done to us, to be taken as done to him, and he the Almighty to be ingaged with us, and on our ſide (as aforeſaid) and alſo to be owned, and called by him, the ſons and friends of God, and as if all this were too little, to ſet before us the hope of a far more glorious injoyment of this marriage, and the fruits thereof in time to come, when he ſhall be glorified in his Saints, and they be glorified together with him; we may well ſay, Behold what manner of love is this? and whence is this to us? as 1 Joh. 3. 1. 1 Chron. 17. 16, 17. Luk ▪ 1. 43. And yet the honourableneſs of this ſtate further appears in what is ſignified, and reſembled by the honourable ends of Marriage firſt mentioned; as ſo ſay,

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

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

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

5. That it is a ſhameful and diſhonourable thing, and of bitter and dangerous conſequence, to neglect and deſpiſe the gracious tenders of this bleſſed Match; to refuſe this marriage, not to be willing in the day of his power to be joyned to the Lord, ſeeing without it we are yet in our ſins, and under the power of darkneſs, and Satan, and can have no inheritance in the riches and Kingdom of Chriſt and of God, nor can do any thing, or bring forth any fruit that may be acceptable in his ſight, or remain upon our account to any praiſe from him; but remain under wrath, and lye open to the power of all evil, ſnares, and temptations, and cannot eſcape the damnation of Hell; therefore to defer, and ſtill to linger, or look back, and not ſo to receive the love of the truth as to ſave and redeem44 us from the earth, not onely becauſe that onely the preſent day is ours; but alſo eſpecially, the laſt times into which we are fallen are perillous; and ſtill dwelling upon the earth, we lye open to ſuch ſnares as in which if once taken, we ſhall hardly recover, the wicked ſhall be holden with the cords of his ſins.

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

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

1. In ſeeking, or wooing a wife, &c.

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

This is ſuch infinite grace, and condeſcention, for him that is the Lord of glory, and heir of all things, ſo honourably to treat ſuch poor miſerable and vile wretches, that have nothing but ſins to forgive, and diſeaſes to heal, and while they are yet enemies, ſo to prevent them, and follow46 them, and to indure ſo many repulſes, and ſtill to wait that he may be gracious, as it is wonderful to behold; and ſhews ſuch meekneſs, and lowlineſs of heart, as renders him a fit teacher and leader for ſuch as we are, and may incourage any vile ſinful wretch to open to him, while yet he ſtands without, and knocks: ſurely this is not after the manner of men; for though the man be the firſt ſeeker and wooer, yet he propoſes ſome help and advantage to himſelf in her he ſeeks, and there is firſt ſomething deſirable to him in her he ſeeks; but here is nothing of that nature. This is as if ſome earthly Prince, or Monarch ſhould earneſtly ſeek and woo, and ſend his Ambaſſadors to Court, and beſeech the moſt vile, and deformed begger on the dunghil for himſelf, and that he might ſet her among ▪ Princes; yea, infinitely more than ſo; the condeſcention is greater, and the end higher then can be fully reſembled by that (which yet is not to be found among men;) for ſuch was our condition, that it was neceſſary for him firſt to humble himſelf to be made poor and baſe for us, even like unto us in all things, except ſin, and then to dye our death, and ſuffer our curſe, the juſt one for the unjuſt, that he might bring us to God; and when he had done all this for us, who might have counted it infinite favour to have been accepted of him upon our ſeeking it with tears; he ſtill findes us, not onely poor, wretched, vile and naked; but ſinners and enemies, in our filth and blood, and then ſo to court and beſeech us, as is ſaid, and onely in his compaſſion to us, and for our good, not willing that any ſhould periſh, but deſirous they ſhould partake of his riches and glory; Oh, who can ſhew forth all his praiſe•Oh, let not ſuch Grace be in vain! How ſhall we eſcape, if we neglect ſo great ſalvation?

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

II. As in wooing, a man tenders himſelf, and therein47 what is his, as the great argument to prevail with the woman to give her ſelf to him, and ſo he gives himſelf for his wife, that is, he gives himſelf to her, as the argument or price for her, that in lieu thereof he may obtain her to, and for himſelf: ſo it is here in an anſwerable ſenſe; the Lord Jeſus Chriſt gave himſelf for his Church, Epheſ. 5. 25. that is, he did not onely give himſelf a ranſom to God for her, that he hath done for all, when enemies, that he might be a teſtimony in due time; nor is that the giving himſelf here directly ſpoken of: but ſuch a giving himſelf as anſwers to the reſemblance, namely, he gave himſelf ſpiritually to her for her, even that by that price he might redeem her from this preſent world, and prevail with her to give herſelf to him, to be his. And in that ſenſe is that to be underſtood, Tit. 2. 14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf, a peculiar people zealous of good works: that alſo may be underſtood by his giving himſelf for our ſins, Gal. 1. 4. namely, of his giving himſelf as a price to us, to redeem us from them, to prevail with us to caſt them away for his ſake, and for the enjoyment of him, that ſo he might redeem us to himſelf from this preſent evil world. And in ſuch a ſenſe his Church is ſaid to be a people which he hath purchaſed with his own bloud, Acts 20. 28. that is, bought, or redeemed of themſelves, and out of this preſent evil world, and ſo from their vain converſation received by tradition of fathers, and that with the precious bloud of Christ, that is, with that price as ſpiritually diſcovered in the Goſpel. 1 Pet. 1. 18.

The Arguments then uſed by the Lord in this his ſpiritual and gracious wooing, are all contained in Himſelf; Himſelf is the price he preſents to allure; firſt, and chiefly, in that which he hath done and ſuffered in his own perſon as our ſurety, and is become for us with the Father, in which he ſhews, the marriage between God and man, or reconciliation of man to God, compleat in the root and original of it; and a great and joyful feaſt, a rich proviſion of all things pertaining to life and godlineſs prepared and made ready for men thereby, that they in their particulars48 might be married to the Lord, and abundantly fed and ſatisfied with the fruit of the marriage already compleat in him.

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

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

2. As a man that behaves himſelf comely or honourably in things pertaining to the earthly marriage, doth not, when he hath wooed, and perſwaded the woman to conſent, and that her affections are drawn to him, and ſet upon him; he doth not then, nor will by any means caſt her off, not for any infirmities then perceived, or meanneſs, poverty, and wants then appearing to him; but proceeds to50 betrothing, and marrying in righteouſneſs; and then ſeeks to cover, and heal her infirmities, and ſupply her wants, as his own, in the body: ſo, and much more, the Lord Jeſus Chriſt will not caſt away any that come to him in his gracious drawings and wooings: Whoſoever cometh, (ſaith he) I will in no wiſe caſt out, Joh. 6. 37. yea, though ſome men in ſuch caſes may, he will not; for his work is always, and in all things honourable, and glorious, his righteouſneſs remaineth for ever; nor will he upbraid them with former unkindneſſes, and repulſes given him, no though uncleanneſſes have been found with them in the time of love, (as in that type, Hoſ. 3. 1. ) nor with preſent unprofitableneſs, and infirmities; but receive them to the glory of God, in union and fellowſhip with himſelf: he will betroth them to him in righteouſneſs, and in faithfulneſs; and will engage all his intereſt in heaven and earth for them, that they may be waſhed, and healed. See Hoſ. 2. 18, 19, 20. with Chap. 3. Rom. 15. 1, 7. Jam. 1. 5. Faithful is he that calleth you, who alſo will do it, even perform his begun good work unto the day of Chriſt, 1 Theſſ. 5. 24. with Phil. 1. 6. So that no unfaithfulneſs, or want on his part, can hinder the proceeding, and carrying on of the work unto the finiſhing of it in the perfect day. All which powerfully engageth us to abide, and be for him, though he make us wait many days, (as in that type, Hoſ. 3. 3.)

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

1. His〈◊〉and faithfulneſs to the Church, and to every member in particular, and his peculiar care for them is ſuch, as that for their ſakes he ſanctifies himſelf, devotes or gives up himſelf, to minde their good, and their things51 with peculiar deſign, as the firſt, and chief thing directly aimed at, in all his works in, and government of the world, and that unto which all other things muſt ſtoop•that they alſo may be ſanctified, made clean, holy, and chaſte to him through his truth, they are ſet as a ſeal upon his heart, and ingraven upon the palms of his hand, that he cannot open his hand to do any thing in the world, but they are in his view, their ſafety, preſervation, and defence from evil, and making meet for the inheritance, is continually before him, and in order to that, and ſo as may conduce to that end, he will give men for them, and people for their lives, Joh. 17. 17, 19. Iſai. 49. 15, 16. & 43. 1, 4. Cant. 8. 6.

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

More particularly according to the reſemblance,

1. Such his holineſs and devotedneſs to them, that he will not add another wife to her to vex her in her lifetime, and that is for ever, for becauſe he lives, they ſhall live alſo, the ſeed of his Servants ſhall continue for ever. So then, he will never own nor accept any other woman or Church, nor any that are not by that one Spirit baptized into that one body, and made to drink into that one Spirit, into that nigh relation with him, to be heirs together with them of this grace, nor put any ſuch burden upon them to own, or acknowledge any other,〈◊〉have their birth to the hope of inheritance from〈◊〉•rinciples, as competitors or co-partners with them〈◊〉•his inheritance of the Saints; For what ſaith the Scripture? Caſt52 out the bond-woman and her ſon, for the ſon of the bond-woman ſhall not inherit with the ſon of the free-woman, Gal. 4. 30. And this that the promiſe may be ſure, and upon certain, and undoubted terms to all of this body, to all the children of promiſe, and that they may have ſtrong conſolation, and be incouraged, and ingaged to abide with him in the faith and hope of the Goſpel; For if they that are of the law be heirs, faith is made void, and the promiſe of none effect, Rom. 4. 14-16. Let them know therefore for their incouragement, and let all know for their admonition and warning in time; That the Lord hath ſet apart, ſeparated from all others to, and for himſelf, the man that is godly, (Pſal. 4. 3. ) that is, the true worſhipper of God, that worſhips the Father in ſpirit and truth, giving honour to the Son in hearing his word, and according to it believing on him that ſent him, and ſo ſeeking to have all their rejoycing in Chriſt Jeſus, according to the teſtimony God hath given of him, relinquiſhing for it all confidence and rejoycing in the fleſh.

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

2. Such his love, faithfulneſs, and truth to her, that he will never leave her, nor forſake her, nor put her away from him: For the Lord will not forſake his people for his great names ſake, 1 Sam. 12. 22. Yea, the Lord the God of Iſrael ſaith, that he hateth putting away, Mal. 2. 16. He hath not caſt away his people whom be foreknew, Rom. 11. 2. Namely, thoſe that are of the election of grace, that by the diſcovery of his grace in Chriſt to manward, are choſen out of the world into that grace, and having acceſs into it, are through it preſerved in Chriſt, and abide with him, for they are therein made of the beloved and choſen generation, that were choſen in Chriſt from the beginning of the world, though they were not ſo before; they are now beloved, that were not beloved, it hath pleaſed the Lord to make them his peculiar people, and therefore for his great names ſake, he will not forſake them, but will always reſerve them to himſelf: They are the reſt that are not of this election of grace, that abide not in this one body, and ſo not in the unity of the Spirit with them that call on him in truth, but turn aſide to their crooked paths, that haſten after another in his place (as before) who in any of his judgements are left to blindneſs, or put away and rejected by him, either in whole or in part, the iniquities for which God will forſake, are ſuch as in which the ſinner becomes not his wife, or of his wife; ſuch as in54 which they depart from him, and become anothers, endow another husband, or another in his place, for he hates the putting away the wife, as before is ſhewed; he will not therefore forſake, or caſt away any that have been eſpouſed to him, from that relation and nighneſs, for infirmities or diſeaſes found, no, nor for one, or divers particular acts of ſpiritual fornication, though he may correct, and hide his face from them, yet will not forſake or put them away, while as yet they have not ſold themſelves to another; but ſtill cheriſheth, and ſeeks their healing and helpfulneſs as his own body. But if ye forſake him, he will forſake you; if we deny him, he will deny us. Yet ſuch the infinite excellency and preciouſneſs of the ſacrifice of Chriſt, and the riches of his grace in Chriſt, that when he is provoked by mens forſaking him to forſake them, and to put them away, and leave to blindneſs and hardneſs, to which he is not eaſily provoked, yet then, I ſay, he doth not preſently give a bill of divorce, nor utterly reject, while by any means he is calling, and they are not become trees twice dead, pluckt up by the roots, but ſtill remembers for them his covenant; and withal remembers the kindneſs of their youth, the love of their eſpouſals, and hath like pitty towards them, as a man toward his ſtraying children, or towards an adulterous wife, whom yet he loves; and in his love and pitty ſeeks after them, and uſes gracious means for their reclaiming, and they, or any of them, if they abide not in unbelief, ſhall be grafted in again; for he can righteouſly forgive ſuch ſins and treacherous dealing, as are reſembled by thoſe which men cannot righteouſly forgive, yea, he can forgive thoſe ſins they cannot juſtly forgive, and ſo alſo thoſe greater ones in this caſe reſembled by them, and can have compaſſion where they can have none. See Jer. 3. 1-12-14-20. with chap. 2. & Iſa. 50. 1, 2, 3. with Rom. 11. 1-7-11, 23. compared with 2 Chron. 15. 2. & 2 Tim. 2. 11, 12. Pſal. 125.

Yea further, ſuch his love and faithfulneſs, that he will not fail them of all the good that he hath promiſed55 them, or given them incouragement to expect in him, and with him, nor forſake them, or leave them comfortleſs, or as Orphans and Widdows in any tryal, ſervice and ſufferings; for ſo is that ſaying of God alluded to in this Heb. 13. 5. Both expreſſed and applyed in Deut. 31. 6, 8. Joſh. 1. 5. as a faithful head and husband, he will

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

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

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

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

And as a faithful Apoſtle and High Prieſt of their profeſſion, will manage them in it, and be with them, whereever56 he lead them, to uphold and ſtrengthen them, deliver them from all evil, make all things work together for good to them, plead their cauſe, fight their battels, perfect what concerns them, and make their ſpiritual ſacrifices acceptable to God, before whom he will alſo confeſs their names; and in due time receive them to glory.

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

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

2. Sitting down under his ſhaddow, to reſt ſatisfied with his fruit, to rejoyce in him, reſt, and ſtay upon him, and that grace in him as a ſufficient ſigne and witneſs of Gods love, ground, and foundation of faith, and hope in God, fountain of wiſdom, righteouſneſs, ſtrength, and of all things pertaining to life and goldlineſs for us; and ſo as a ſufficient and good reſt, and refreſhing for us, conſidering ▪ and feeding upon his fleſh, which he gave for the life of the world, and drinking down his blood that was ſhed for the remiſſion of our ſins, and for obtaining all fulneſs57 of Spirit, and of grace and truth into him for us, that ſo of his fulneſs we may receive, and in ſuch believing view, and mindfulneſs of him, and as his words are found, diſcovering him in theſe things of him, eating them, and keeping them in our hearts, ſo ſtaying upon him, and ſeeking reſt and refreſhing to our ſouls; relinquiſhing for it all other ſignes, witneſſes, or ways of ſeeking reſt, and ſo all confidence, and rejoycing in the fleſh; and not following any deſire of meat for our lust. And ſo putting on, and wearing his garments, in ſeeking ſo to know him, that through the knowledge of him we may be found in him, our hearts and mindes ſtayed there, and we cloathed with his righteouſneſs before God, to give us boldneſs, and render us acceptable in his preſence, relinquiſhing for it that of our own; and filled with the fruits of it to manward, that may be to his praiſe, and the adorning his Name and Doctrine, and putting off for it the fruits and works of our own wiſdom and deſires, the deeds of the old man.

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

4. To acquaint ourſelves with him, ſeeking and entertaining fellowſhip with him, by an exerciſe of faith in his Teſtimony of what he hath done, is doing, and will do; that thence we may prove the effectual working of it in our own ſpirits, reconciling, and conforming to him, according to the greatneſs of his power, which worketh in58 them that believe; that therein alſo it may be fitted to our lips, and we conſtrained, and directed by him to ſuch an holding it forth in word and converſation, as in which we may have his preſence, and fellowſhip of his Spirit, making us fruitful, even in the bringing forth children by him, and for him.

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

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

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

2. When though in ſome ſence they would be called by his name to take away their reproach, yet they will ear their own bread, and wear their own apparel, reſt not ſatisfied in his being ſent into the world, dying for our ſins, and riſing for our juſtification, according to the Scriptures, as a ſufficient ſigne, witneſs and revelation of himſelf what he is for us, and to us, and ſo of the Father; but ſeek after ſome other ſigne, as thoſe, Matth. 12. 38, 39. 1 Cor. 1. 22-24. An evil and adulterous geneneration (ſaith our Saviour ▪) ſeeketh after a ſigne, and there ſhall no ſigne be given unto it, but the ſigne of the Prophet Jonas; for as Jonas was three dayes and three nights in the Whales belly, ſo ſhall the Son of man be three dayes and three nights in the heart of the earth: nor are contented to be found in, and cloathed with his righteouſneſs onely, but ſeek after ſome other righteouſneſs, or work, to commend them to God, and to rejoyce in before him; and ſo go about to perfect by the60 fleſh, that rejoycing conſolation, and confidence, that holineſs, and thoſe works that were begun by the Spirit in the preaching of the Croſs of Chriſt, as the Galatians, ſee the whole Epiſtle to them; and of the Corinths the Apoſtle had jealouſie, left they ſhould be corrupted from the ſimplicity of Chriſt in like manner.

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

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

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

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

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

And ſurely this is the Will of God in Chriſt Jeſus concerning us, even our ſanctification, that we ſhould abſtain from fornication, both carnal and ſpiritual; and as the mercies of the Lord, as ſet before us in the conſideration of the heavenly and ſpiritual Marriage, reſembled by the earthy, and of the great and precious promiſes therein confirmed and given us; yea, and in the conſideration of the earthy marriage alſo, do powerfully oblige, inſtruct, and ſtrengthen us to cleanſe ourſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of the Lord, to preſent and yeild up the whole man a living ſacrifice holy and acceptable, which is but a reaſonable ſervice, and not to be conformed to this world, but to be tranſformed by the renewing of the minde, as Rom. 12. 1, 2, &c. with 2 Cor. 7. 1. So likewiſe the holineſs of the Lord, and his ſeverity againſt all uncleanneſs, and filthineſs of fleſh and ſpirit, and the dreadfulneſs of his wrath reſerved againſt deſpifers, or neglecters of his mercy and ſalvation, that turn his grace into wantonneſs, and will not be made clean (as this is clearly ſhewed, and to be ſeen in the diſcovery63 of that grace in Chriſt to manward, which is abuſed by ſuch rebellious deſpiſers and neglecters) is very uſeful to be conſidered to the ſame purpoſe, and of powerful uſefulneſs, (as ſo ſeen in that glaſs aforeſaid) to warn and admoniſh to flee fornication, and all uncleanneſs: yea, the Apoſtles had abundant uſefulneſs of ſuch conſiderations of the terrour of the Lord upon their own ſpirits, for awakening and admoniſhing to watchfulneſs, denying the fleſh, and keeping under the body, as they were alſo inſtructed by their Maſter, their Lord and ours: ſee Mark 9. 42-50. with 2 Cor. 5. 9, 10, 11. 1 Cor. 9. 27. And have alſo frequently in all their miniſtration, both to believers and unbelievers preſented this ſeverity, and terrour of the Lord in, and with their preaching of the Goſpel, and as an inſtruction, and conſequent thereof, to awaken, warn, and admoniſh all, to give more earneſt heed to the things ſet before them in the glorious Goſpel. See Acts 13. 38-40, 41. Rom. 1. 18, &c. and 2. 1-10. 1 Cor. 6. 9-11. 2 Cor. 5. 11. Gal. 5. 15-21. Eph. 5. 1-6. Col. 3. 5, 6. Heb. 2. 1-3. and 10. 26-31. and 12. 15-25-29. Behold therefore the goodneſs, and the ſeverity of the Lord.

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

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

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

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

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

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

2. They are in Gods account, and by him reputed Whoremongers and Adulterers, that when light comes to them, loving and chuſing darkneſs rather, do as children of diſobedience to the grace of God bringing ſalvation; either go on to commit, and ſerve, and continue in the65 actual ſervice of ſuch unclean luſts; or remain in, and under the guilt of them: that is to ſay,

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

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

For theſe are ſtill under the guilt of their former ſins, and ſo ſtill reputed as ſuch with God; though from ſome other cauſe or reaſon, they may have ceaſed from their former courſe of acting, or walking in them; or through decay of nature, and ſo of the fleſhly ſtrength and luſt, their former ſins may have left them; yet the wrath of God abides on them, even for thoſe ſins of their youth; becauſe they have not believed on the Name of the onely begotten Son of God. And if ſtill they abide in wilful ignorance, and unbelief of that truth through the knowledge of which the Son makes free, they are not free indeed: for the ſoul being without this knowledge of God in Chriſt, cannot be good, not reconciled to God, and ſo not waſhed from its ſins; and therefore ſo remaining till the day of Gods grace and patience paſs away from them, they ſhall die in their ſins. For if ye (ye to whom that hath been teſtified in the evidence and demonſtration of66 the Spirit) believe not (ſaith our Saviour) that I am he: if with the heart, ye embrace not, or cloſe not with the Teſtimony of Jeſus The Chriſt, in thoſe manifeſtations of it, brought to you, to ſave you from your ſins; ye ſhall die in your ſins. Joh. 3. 18, 36. & 8. 24. with Prov. 19. 2.

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

1. That they are children of diſobedience to the grace of God, that is by, and through Chriſt, and ſuch onely; that do abide under the guilt, and imputation of ſin from God, ſo as to remain under his wrath for ſin, this, or any other; This is thus demonſtrated. The guilt of the diſobedience of the firſt man, Adam, in which we have all ſinned; and of our natural uncleanneſs, or filthineſs of the fleſh, as meerly, and neceſſarily from thence derived to us; in which we are by nature altogether filthy, ſinners, enemies to God; full of all ungodlineſs, unrighteouſneſs, fornication, &c. Theſe being by imputation laid upon Chriſt, or cauſed to meet together upon him; and he having been made ſin, and a curſe for them; he hath thereby made peace, and atonement with God for them, and by himſelf purged them away from before the Father; ſo that he hath redeemed us (all mankinde) of the Father from under the curſe of the Law to himſelf: The Father hath releaſed us into his hands, and judgeth no man, otherwiſe then by Jeſus Chriſt, unto whom as our ſurety he hath remitted, and releaſed the old debt, and firſt judgement he had againſt us; and hath committed all judgement unto him; ſo that in this his judging by Jeſus Chriſt, he holds no man under wrath, or at a diſtance from his Majeſtie, merely becauſe they have a ſinful Nature, full of enmity to God, and inclined to all that is contrary to his Law, nor for ſuch ſinful actions, as merely break forth through natural infirmity, or violence of temptations; nor ſhall there be any occaſion for that67 Proverb in the eternal judgement of all men by Jeſus Chriſt: The fathers have eaten ſowre grapes, and the childrens teeth are ſet on edge. And though now men do bear ſome fruit of that firſt ſin, and natural ſinfulneſs, as thence derived in mortalities, and death now reigning upon them, yet is that death aboliſhed; the ſting taken out of it, and no man ſhall periſh in it, but be raiſed out of it, and brought before the Judgement-ſeat of Chriſt; For as by man came death, ſo by man the reſurrection of the dead: for as in Adam all dye, ſo in Chriſt ſhall all be made alive from this death. And now while they live here, though in mortal ſtate, yet are they not by theſe fruits of ſin remaining upon them, nor for this filthineſs of the fleſh, held out from God, or under his wrath. (Col. 1. 20. Heb. 1. 3. Gal. 3. 13. Joh. 5. 22. Rom. 5. 18. Ezek. 18. 1. with 2 Tim. 1. 10. 1 Cor. 15. 21, 22.) But this is the condemnation, that when light is come into the world, men love and chuſe darkneſs rather; and for this, the wrath of God is revealed from heaven againſt all ungodlineſs, and unrighteouſneſs of men, who withhold, or ſmother the truth of God in unrighteouſneſs, and would not ſo receive it, as to ſave them from their ungodlineſs, and unrighteouſneſs: Becauſe that which may be known of God was manifeſted in them, and they liked not to retain God in their knowledge. John 3. 19. Rom. 1. 18 ▪ 29. Yet alſo,

II. That all that conſent to ſin, ſo as to yeild up their members to commit or ſerve it, or voluntarily follow after its ſinful and unclean luſts, and make proviſion for them to fulfill them: that they are guiley before God, and under wrath, as ſinning againſt that grace that brings ſalvation to all men; this we learn from that branch of the teſtimony of Jeſus, that declares him in the vertue of his ranſom for all, a faithful teſtimony of Gods goodneſs to men in due time; and therewith warning ▪ of the danger of hiding, retaining, and following the ſins of the youth, ſhewing the neceſſity of being waſhed from them, and leading to repentance; even ſo ſoon as there is any capacity in the ſoul to know any thing, and ſtrength to act voluntarily after their own choice, ſo ſoon doth he prevent68 every man with his goodneſs, that they are not left under a neceſſity of committing, or ſerving ſin; nor are their ſins, and iniquities ſo left upon them, that they may not by the grace of God deny, and reſiſt them; for though they be naturally dead in ſins and treſpaſſes, yet the dead are made to hear the voice of the Son of God, that in hearing, or adhering to what they are made to hear by his preventing grace, they might live: Though the ſpirit of a man be as a candle out, that cannot light it ſelf, nor be lighted by a meer blowing upon it, yet the inſpiration of the Almighty giveth it underſtanding; that true light that lighteth every man that cometh into the world, is (as we have ſaid) a teſtimony in due time, a faithful witneſs; therefore whoever ſinneth, he is of the Devil, and hath voluntarily refuſed to ſee, know, or take notice of Gods goodneſs, which bringeth ſalvation to all men in due ſeaſon; and therewith teacheth, that denying ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. 1 Tim. 2. 6. John 16. 8. Rom. 2. 4. Ezek. 33. 10. Joh. 5. 25. Job ▪ 32. 8. 1 Joh. 3. 6, 8. Tit. 2. 11, 12.

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

III. That this ſin, and ſo all ſins of this nature are ſtill retained in heaven againſt men, and they reputed as guilty before God, whether they go on in the courſe of acting or ſerving them ſtill, or no; while yet they are not waſhed in the name of the Lord Jeſus, and by the Spirit of our God; this likewiſe is to be ſeen, and underſtood in the light of Gods teſtimony concerning Jeſus Chriſt, which declares it to be his peculiar work and office in the name of the Father, and by the power of the eternal Spirit, by, and with the vertues of what he hath done, and is become in himſelf for us, to ſave, and waſh us from our ſins; It is to him that all the Prophets bear witneſs, that through his name, whoſoever believeth in him, ſhall receive the forgiveneſs of ſins:69 And by him all that believe are juſtified from all things, from which they could not be juſtified by the law of Moſes, Act. 10. 43. & 1. 3. 39. Neither is there any other name given under Heaven, whereby we may be ſaved, but the name of Jeſus Chriſt of Nazareth. He hath deputed no man, or Church as his Vicar, or ſubſtitute to do this; but himfelf by, and through the knowledge of himſelf is the juſtifier, and cleanſer from all unrighteouſneſs, Iſai. 53. 11. 1 Joh. 1. 7, 9. And ſo it is attributed to the Apoſtles, and to them that believe through their word, and have that word of reconciliation to miniſter, I ſay, it is attributed to them in their faithful miniſtration of that Word, becauſe of the promiſe of his ſpiritual preſence with them therein, alway to the end of the world; that whoſe ſins they remit, namely, in that miniſtration, and by the power of their word, they are remitted in heaven, &c. For it is Jeſus Chriſt that makes them free, through the knowledge of that word of truth, it is Chriſt ſpiritually miniſtring, and miniſtred by them; he ſent his word, and healed them, (Joh. 20. 21, 23. with Mark 16. 15, 16. and Matth. 28. 19, 20. Joh. 8. 32, 36. Pſal. 107. 20.) And truely, if he waſh them not, men can have no part with him nor are they waſhed from their filthineſs, how clean or pure ſoever in their own, or others eyes. Whence it is ſaid of the Corinthians, Such were ſome of you, namely, fornicators, covetous, &c. But ye are waſhed, ye are ſanctified, ye are juſtified in the name of the Lord Jeſus, and by the Spirit of our God: he ſaith not in the name of the Church, or of ſome High Prieſt, or Biſhop on earth, no, not in the name of Paul, or Peter. (Was Paul crucified for you (ſays he to them, 1 Cor. 1. 13. ) or were ye baptized into the name of Paul?) But in the name of the Lord Jeſus, &c. 1 Cor. 6. 9, 11. Implying, that untill they were waſhed in that name, they were not waſhed nor free indeed, nor was their name changed with God; but they are ſtill reputed as ſuch with him, whatever other waſhings and cleanſings they have had, and in what other name ſoever. But being waſhed in his name, in that waſhing of regeneration, and renewing of the holy70 Ghoſt, which is poured forth abundantly through Jeſus Chriſt our Saviour, they are no longer reputed by the Almighty, as Whoremongers, and Adulterers; but are by him graciouſly owned, and called by a new name, Sons of God, heirs with Chriſt, elect, beloved, of the choſen generation.

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

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

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

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

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

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

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

1. God will not now own, and approve them, but reprove, convict, and bear ſentence againſt them, by the ſpirit of his mouth, or doctrine, making that a reprover, and condemner of them in their ſpirits, and conſciences; and this in mercy, and faithfulneſs to them, that taking ſhame to themſelves, and turning at his reproof, they may eſcape further, and worſe judgement. And ſo is that to72 be underſtood, 1 Pet. 4. 6. For this cauſe was the Goſpel preached alſo to them that are dead, (even by his Spirit to their ſpirits, as in the days of Noah, Chap. 3. 19. ) that they might be (namely, by that preaching) judged (that is, diſcovered, reproved, condemned, and made to take ſhame) as men yet living in the fleſh, but that they might live according to God in the ſpirit. To which agrees that, 2 Cor. 5. 15. That one died for all, that they which live in their ſeveral ages, ſhould not henceforth (namely, after this grace comes to them, in his ſpiritual miniſtration, thus diſcovering, and judging them as dead men: ſee verſ. 14.) live to themſelves, but to him that died for them, and roſe again. So our Saviour ſaith, The Spirit of truth, that he would ſend in the preaching of the Goſpel, ſhould reprove (judge, condemn, convict) the world of ſin, becauſe they believe not on him, &c. (Joh. 16. 8, 9, 10.) that is, by taking of the things of Chriſt and ſhewing them, namely, what he hath done, and is become for ſinners, and ſo glorifying him, he ſhall manifeſt, and evince to them, that it is their own wilful ſin, and great iniquity, that they believe not on him; and that that is the reaſon, that all other ſins (which thereby are rendred odious, and out of meaſure ſinful) prevail over them, and that they remain ſtill in them, and are not waſhed from them. In this ſenſe of judging, Ezekiel is called upon as Gods mouth, and meſſenger to judge the Elders of Iſrael, and the bloudy City: Wilt thou judge them, ſon of man, wilt thou judge them? Cauſe them to know their abominations. See Ezek. 20. 4. & 22. 2. & 23. 36.

And for this I dare appeal to all Whoremongers and Adulterers, but more eſpecially, to thoſe to whom the plain declaration of the Goſpel hath come, (though God leaves not himſelf without witneſs to any) and moſt of all to thoſe of them that have gone on in their evil ways, following their unclean and ſinful luſts, till they have brought further wrath, ſhame, and judgement upon themſelves; whether before it hath come to that, God hath not oftentimes, by the ſpiritual convictions, and reproofs of his inſtruction by his ſervants, or otherwiſe alſo, judged them in73 their own mindes, and conſciences: hath he not graciouſly ſhewed them their abominations, and how hateful to him, in diſcovering an open fountain for their waſhing? hath not his goodneſs oft-times melted, and moved to repentance? hath he not many ways cryed to them, Oh do not this abominable thing that I hute! though they would take no notice of it, nor take ſhame; but went on hiding, and holding faſt their deceit, till a deceived heart turned them more aſide, and they hardened their hearts to a treaſuring up more wrath againſt the day of wrath? Jer. 44. 3, 4. Rom. 2. 4. And if any of them ſhould not acknowledge ſo much, yet let God be true, and every man a lyer; I know they bely the Lord in not acknowledging it; becauſe I know, he is holy ▪ in all his ways, and righteous in all his works, according to that manifeſtation of himſelf in his Son: I know he will have no fellowſhip with iniquity, nor ſhall the ſinner ſtand, as approved, or allowed in his ſight; but even while he defers his anger, and holds his peace, in reſpect of the judgements of his hand, not rebuking in fury poured out; yet in this firſt, and more gracious way of judging, he ſpeaks once and twice before he ſtrike, though men will not perceive, or regard it. Job 33. 14, &c. Zech. 7. 9 ▪ 12. Oh the folly, and madneſs in the heart of ſinners, that will not ſubmit to his judgement, nor take ſhame, while he is graciouſly judging, that they might turn from their iniquities, and underſtand his truth! How do they lay themſelves open to wrath! for ſtill this decree remains againſt them, Wheremongers and Adulterers God will judge: whereas had they ſubmitted to this his merciful judging them by the Goſpel, and the reproofs of ▪ his inſtruction, and turned in the light and power of his reproofs unto him, their former wickedneſs ſhould not have been remembred againſt them in heaven; their name ſhould have been changed, and a new name given them; and ſo this decree had lyen no longer againſt them, becauſe they had not been ſuch now in Gods account. But they remaining ſtill Whoremongers and Adulterers, however judged, reproved, and condemned for it by the Lord,74 according to the Goſpel, the decree ſtill lies as much againſt them as ever, for it lies for ever againſt Whoremongers and Adulterers: Whoremongers and Adulterers God will judge. And ſo

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

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

Abuſe not therefore his patience, forbearance, and longſuffering, as thence to imagine he doth not ſee, or regard: but know, that his goodneſs in his patience, and bounty yet exerciſed, is to melt thy heart, and move thee to repentance. But God ſhall wound the head of his enemies, and the hairy ſcalp of ſuch a one as goes on ſtill in his75 treſpaſſes. Deſtruction is to the wicked, even at their portion from God, and a ſtrange puniſhment to the workes of iniquity, Job. 31. 3. Pſal. 68. 21. And infinitely better it is to be judged, yea, to have our judgement in this world, then in the world to come.

Seeing therefore Gods judging us here, is by a Mediator, and that he may not judge us in the world to come, but that we may eſcape the damnation of Hell: Learn (at leaſt when ſo judged by him) timely to humble our ſelves under his mighty hand, and to judge our ſelves, that we fail not of his grace, that is yet bringing ſalvation in the way of his judgements; nor be further judged by him: Be not mockers, leſt your bands be made ſtrong; for if under all theſe judgements in this life, and notwithſtanding them, the Whoremonger and Adulterer, and ſo the Murtherer, and Covetous perſon, who is an Idolater, remain ſtill ſuch until the day paſs; that is to ſay, If either they continue in the evil way and courſe of acting, ſerving, or following, and making proviſion for it; for there is no ſuch diſpenſation from heaven, that a man may continue in the act of ſin, or in the courſe and way of ſinning, and yet be free from the guilt of it: The liberty to which we are called by the Goſpel, is not liberty to the fleſh. Or if they have left ſome particular way and courſe of ſinning, in which they have before walked, or it have left them; if yet they remain under the guilt of it, not being waſhed in the name of the Lord Jeſus, and by the Spirit of our God (as aforeſaid). And ſo their iniquity not being purged from them till they dye, which it cannot be, but by the blood of Chriſt; and if they be not purged till death, they can never be purged after, for there is no wiſdom, knowledge, work, or device in the grave, or in the diſappearing ſtate of death, to which we are going, Eccleſ. 9. 10. (no Purgatory there) nor any returning again to perfect any thing left undone under the Sun. For though all men ſhall return again from the grave, and from the diſappearing ſtate of death; yet not to perfect any thing left undone76 under the Sun, but to appear before the Judgement-ſeat of Jeſus Chriſt, to receive every one according to the deeds done in the body in this life, whether they be good or bad, according to the Goſpel-rule of judging: if therefore they ſtill remain ſuch in Gods account, they ſtill remain under the decree: For Whoremongers and Adulterers God will judge. And ſo dying in their ſins,

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

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

And in that impriſoned ſtate of darkneſs and horrour they ſhall remain till they ſhall have their dead bodies raiſed up by the voice of the Son of man (the Lord Jeſus Chriſt that dyed for them) and re-united with their ſpirits. And that reſurrection of them ſhall be to everlaſting ſhame and confuſion, world without end. For then they ſhall be brought before his Judgement-ſeat, and there ſhall be particularly, and fully brought to light, and manifeſted, all the grace they have ſinned againſt, all the warnings and reproofs they have deſpiſed, and every ſecret thing ▪ and hidden work of darkneſs they have done:77 It ſhall be made manifeſt before God, Angels and men, to evidence the equity and righteouſneſs of his Judgement, which themſelves alſo ſhall then upon clear conviction acknowledge juſt; for from their own mouths he ſhall judge them, and ſo proceed to that righteous and dreadful ſentence, which from thence in the execution ſhall for ever ſeize on ſoul and body: Go ye curſed into everlaſting fire prepared for the devil and his angels, which is to them the ſecond death; and the ſmoke of their torment aſeendeth up for ever and ever. And God, and his holy Angels, and ſanctified ones ſhall rejoyce when they ſee the vengeance; for there ſhall be no more mercy, bowels or pity in God, Angels, or men towards them for ever, as in this day there was. God himſelf ſhall laugh at their calamity, and mock when their fear cometh; and they ſhall be tormented for ever from the preſence of the Lord, and from the glory of his power; I ſay, for ever in ſoul and body together, for there is no darkneſs or ſhadow of death left, in which the workers of iniquity may then hide themſelves; no pains or torments ſhall ever be able to put an end to their ſenſible being, or make a diſſolution of ſoul and body again; but when an hundred, a thouſand, ten thouſand, yea, ten thouſand times ten thouſand years have paſſed, yet is not the time at all ſhortned; it is ſtill for ever, and for ever. Nor is there any intermiſſion, their worm dyeth not, and their fire is not quenched; and it is infinitely ſorer puniſhment, then any mercileſs torments that can be ſuffered in this life; yea, the pains and miſeries of this firſt death, and the Hell pertaining thereto, will be caſt into that lake to boot; all aggravating the terrour of it, yet there will be degrees of torment by the worm, and by the fire, and they will be moſt dreadful, and in the higheſt degrees upon thoſe that have ſinned againſt moſt mercy; who knoweth the greatneſs and power of his wrath? it will be even according to his infinite greatneſs and power to execute it, and according to the grace abuſed; for then there ſhall be no Mediator to plead for any abatement, as now there is; nor any to deliver. Oh conſider78 it in time, ye that forget God, leſt he come and tear you in pieces, and there be none to deliver: ſurely then it will appear no ſmall mercy to have been now delivered from the wrath to come, ſecured from the ſecond death, whatever men have ſuffered, or denyed themſelves of in the way to it. Oh that men were wiſe, and would timely take warning to flee from it; and therefore to flee from thoſe ways of iniquity, and paths of the deſtroyer that end in it: For ſuch, as aforeſaid, cannot enter into life, nor inherit the Kingdom, or eſcape the damnation of Hell. And in their turning, let them turn to the Lord, ſeek healing in his name and blood; for except he waſh us, we can have no part with him.

The Ʋſe of all.

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

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

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

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

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

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

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

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

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

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

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

Which they do,

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

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

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

1. They defile the fleſh, or body, Jude 8. In joyning it unto, and making it one fleſh with that which is forbidden, and unclean to them: For he that is joyned to an harlot is one body; and ſo not onely defiles her, but himſelf with her. This therefore the Apoſtle urgeth as a particular motive againſt fornication, and to admoniſh to flee from it: Every ſin that a man doth, is without the body: but he that commits fornication ſins againſt his own body; that is to ſay, every ſin though conceived within, in the minde; yet when a man doth, or commits and acts it, it is then without the body (for it is done and acted by the members, and ſo comes forth to manifeſtation, or at leaſt into an act that is outward, and ſo without the body.) And ſo alſo is fornication; but in this fornication is ſingular, it82 not onely wars againſt the ſoul, as all other fleſhly luſts; but in committing it, a man more directly and groſly then in other ſins, ſinneth againſt his own body, wrongs, injures, and diſhonours it (and ſo he doth his wives alſo, if he hath one, who is his own fleſh or body) yea, he pollutes and defiles his members, in making them the members of an harlot, (any that is not his own wife according to the Marriage-covenant) and becoming one fleſh with her: Beſides that therein he hazards and lays his body open to ſuch noiſom diſeaſes, as is the proper fruit, and meet recompence of ſuch unrighteouſneſs; and ſo therein ſins againſt his own body, as much as if it did always certainly follow.

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

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

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

2. Hereby they render themſelves filthy, and unclean in the ſight of God, veſſels unmeet for any peculiar uſe and ſervice of the Maſter, ſuch as in which he can take no pleaſure, for they herein break his appointment and order, reject and deſpiſe his government, and proviſion, profane, and defile his members to the ſervice of unclean and filthy luſts; and therefore God accepts them not, but will deſtroy them as to their place and ſervice in his temple (a•aforeſaid) and blaſt their bleſſings, and good things to them, and have no fellowſhip with them, for he requires cleanneſs and holineſs in them that come neer ▪ to him, and will be ſanctified by them; yea, this kind of uncleanneſs, and ſo all filthineſs of the fleſh and ſpirit, as it comes under this head of fornication, carnal, or ſpiritual, is84 eſpecially branded with this note, that God hates it, Rev. 2. 6, 15-20, 22. with Levit. 20. 10-23, 24. Mal. 2. 16. and Deut. 12. 31. and 16. 21, 22.

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

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

2. They defile others; not onely each of them the other with whom they joyn in it; nor is this all further, that if there be an husband or a wife againſt whom the adultereſs or adulterer deals treacherouſly in committing fornication, defilement occaſionally happens to them, yea it may be to body and ſoul, more or leſs; beſides the fraud and85 wrong therein done to them: but alſo they defile others more generally, and the more abundantly, by how much the more they were in union and fellowſhip with them that call on the Name of the Lord in truth; encouraging ſome by their evil example to follow it, againſt the reproofs of Gods inſtruction in that, or other luſts, and ſo alſo unfitting them to admoniſh, or reprove others for ſo doing; and offending others that are weak; yea, occa••oning them to ſtumble at the truth, and at the way of it, as if Chriſt were the miniſter of ſin, or the liberty to which we are called by the Goſpel were liberty to the fleſh; and provoking others to wrath of pride, ſtrifes, debates, and many other evils: whence the Apoſtle admoniſhing to look diligently, lest any root of bitterneſs be ſuffered to ſpring up, (and not curbed, or pluckt up at firſt riſing) and thereby many be defiled; he addes this warning againſt fornication and profaneſs, as eminent defilements, and defilers: lest there be any fornicator, or profane perſon, as Eſau, who for one morſel of meat ſold his birthright, Heb. 12. 15, 16. Yea, ſuch the ſtain and blemiſh brought upon the whole ſocieties of believers, among whom ſuch are, that while they are with and among them, they are outwardly defiled, and beſmeared with reproach amongſt men of the world, that are ready preſently to judge them, as allowing ſuch evils and uncleanneſs among themſelves, and thereby rendered unmeet to bear the veſſels of the Lord, and miniſter about holy things among them, and the more unſucceſsful therein. And therefore they are admoniſhed to put away from among themſelves ſuch wicked perſons, as being called brethren, yet are fornicators, idolaters, railers, drunkards, covetous, extortioners, with ſuch to have no company, or intimate fellowſhip, that they may be aſhamed, &c. See 1 Cor. 5. And that the truth of God, and the way of it may not be evil ſpoken of, as a nurſery of ſuch, nor ſuffer damage by them in any thing; but that they may cut off occaſion from them that ſeek it. For there are many wicked and malicious adverſaries, that watch for their halting, and ſeek occaſions and advantages, that they may ſpeak reproachfully86 of, and blaſpheme that worthy name by which they are called, and great occaſion is given them by ſuch fleſhly luſts ſerved among ſuch; which alſo more highly provokes the Almighty, and renders ſuch works of darkneſs, and iniquity ſo vile in his ſight, that he will not let them go without ſome correction left upon them, for a remembrance of their ways, and to warn, and humble them, even ſuch as yet in turning to him are forgiven, and healed. For ſo he ſaith to David after his humbling himſelf, and confeſſing his fins, although thereupon he ſaith by the Prophet, The Lord hath put away thy ſin; yet he addes, Howbeit, becauſe by this deed thou hast given great occaſion to the enemies of the Lord to blaſpheme, the childe alſo that is born unto thee ſhall ſurely die: that is, beſides the forementioned corrections, which likewiſe ſhould come, and remain upon him, as that the ſword ſhould not depart from his houſe, &c. Becauſe (ſaith he) thou hast deſpiſed me, and taken the wife of Ʋriah, &c. See 2 Sam. 12. 9-14.

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

Whhremongers and Adulterers God will judge.

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

For now eſpecially ſince the righteouſneſs of God is revealed in the Goſpel of Chriſt (which is the power of God to ſave) that men might be juſtified by faith, and that the juſt by faith may live, and walk by faith, and ſo in the ſpirit, and not fulfill the luſts of the fleſh, (compare Rom. 1. 16, 17. with chap. 3. 21-27. & Gal. 3. 23, 24. & 5. 16.) The wrath of God is alſo thereby more clearly revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men, who hold (hold back, detain, or ſmother the truth of God, that comes to ſave them from it all) in unrighteouſneſs; for the judgement of God is according to truth, yea, according to the Goſpel of truth, that royal-law of liberty, that proclaims redemption from the curſe, and liberty from the bondage of the Law, that the righteouſneſs of the Law might be fulfilled in them that believe; I ſay, according to this Goſpel of Salvation by him that was made ſin for us, that we might be made the righteouſneſs of God in him, the judgement of God is according to truth againſt all them that commit ſuch things, as in which his holy law is tranſgreſſed; and without reſpect of perſons, he judgeth according to every mans work; for he that ſaid, Do not commit adultery, ſaid alſo, Do not kill; now if thou commit no adultery, yet if thou kill, thou art become a tranſgreſſor of the Law (and ſo we may ſay, if thou ſteal, or if thou bear falſe witneſs, or if thou do any thing contrary to ſound Doctrine) and ſhalt be judged for it by the law of liberty, and according to its rule of judgement (which hath been already ſhewed.) So ſpeak therefore, and ſo do in all things, as thoſe that ſhall be judged88 by that law of liberty. See Rom. 1. 18, 19-28. with chap. 2. 2-10-16, &c. & Jam. 2. 8-12, 13.

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

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

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

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

2. There are ſome fins (though works of darkneſs) that are more open and manifeſt to men in the acting, or committing them, going before to judgement: But there are others more ſecret and hidden from men, that they cannot manifeſt them, diſcern, or finde them our; and ſuch ordinarily is the way of a man with a maid, and ſo of the adulterer, and adultereſs, and therefore reckoned by the wiſe man among thoſe things that were too wonderful for him, Pray. 30. 18, 19, 20. Now though he perfectly knows all our works, and there is nothing, not a word in our tongue before it be ſpoken, nor a thought in our heare, but he knows it altogether; yea, all things are alike naked, and manifeſt before him with whom we have to do; yet the knowing, and finding out the hidden things of darkneſs ▪ (which men cannot ſee, or not finde out and make manifeſt) and bringing them to light, and to judgement is eſpecially attributed to him, as more peculiarly, and immediately his ▪ own work: The ſecret things belong unto the Lord our God, Deut. 29. 29. He revealeth the deep and ſecret things, and knoweth what is in the darkneſs, Dan. •. 22. Yea, he ſhall bring every work into judgement, with every ſecret thing, Eccleſ. 12. 14. He will both bring to light the hidden things of darkneſs, and will make manifeſt the counſels of the heart, 1. Cor. 4. 5. And this alſo to ſignifie, that he is chiefly ingaged, and ingageth himſelf in the diſcovery, and judging of thoſe things that are hidden from mans judgement, and ſo the hidden works of darkneſs; and ſo much ſeems to be implyed in the phraſing of this ſentence of the holy Ghoſt, eſpecially conſidering the former part unto which it is oppoſed, Marriage is honourable in all, or among all: — But Whoremongers and Adulterers God will judge; as much as to ſay, their works though in themſelves ſhameful and diſhonourable, for it is a ſhame to ſpeak of thoſe things that are done of them in ſecret; yet are ſo much in the dark, and they ſo hidden from mans judgement in the committing and acting of them, that they ſay, Who ſeeth us? and who knoweth us? and might many times eſcape without either taking ſhame, or receiving ſhame, or puniſhment as the juſt reward, or recompence of their works, if God were not the more ingaged by himſelf, and in his holineſs, truth, and juſtice to find them out, and manifeſt, and judge them; but though they alſo comfort themſelves, and harden their hearts in their evils ways, with a thought that God will not ſee, or regard ſuch things: Yea, when•e defers his anger, and ſo as to the judgements of his…d ſeems to hold his peace, a long time, then they boaſt themſelves in their iniquity, as if they were ſure of his approving, or ſtanding Neuter; ſaying in their hearts, God hath forgotten, he hideth his face, he will never ſee it: Or more blaſphemouſly, How doth God know, and can he judge therew the dark cloud? (as Pſal. 94. 7. & 10. 11. with Job 22. 13. 14, ) yet, yea the rather, and more ſeverely God will judge, bring to light, and manifeſt their hidden works of darkneſs, even where otherwiſe man could not: For he knows how (though man knows not) to keep, and91 reſerve the moſt ſecret, and hidden works of darkneſs, as in a plain and clear record to the day of wrath and judgement, and then to bring them to light, and manifeſt them, that they may be puniſhed, For all the ways of man are before the eyes of the Lord, and he ponders all his goings; he ſearcheth the heart, and tryeth the reins, that he may give to every one according to his ways: he hath ſaid it, and ſhall he not do it? Whoremongers and Adulterers God will judge.

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

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

That if God will ſo certainly and ſo ſeverely, according to his rule in the Goſpel, judge Whoremongers and Adulterers, What will he do to ſpiritual fornicators! how certainly and ſeverely will he judge that uncleanneſs and filthineſs of the ſpirit, that directly and properly anſwers93 to ſuch filthineſs of the fleſh, as is already detected〈◊〉ſuch a•in which the Church, or any particular ſociety, or member, any ſoul that hath been in any meaſure eſpouſed to that one husband, the onely chief Biſhop and Shepherd of ſouls, treacherouſly departs from him, as a wife treacherouſly depar••from her husband, and haſteth to, or endows another in ſtead of him, giving that to them, (whether things, or perſons) which is onely due to him, and ſeeking thoſe things in them, which he is abundantly and in truth onely for us, and to us; or in ſuch reſpects, aſſuming his place, (as before is in ſome meaſure ſhewed.) I ſay, how certainly and ſeverely will he judge this ſpiritual fornication in thoſe that wickedly, againſt his gracious warnings, commit, and perſiſt in it! May I not ſay much more, or with greater ſeverity of wrath, then the carnal onely? at leaſt, in many of the branches of it, ſuch as anſwer to, and are reſembled by the higheſt, and worſt degrees of carnal fornication: for thereby the temple of God is ſtill more dangerouſly and deſperately defiled and deſtroyed; and therefore ſwift deſtruction brought upon themſelves by the deſtroyers thereof, as might be ſhewed in 1 Cor. 3. 11, 12-16, 17, 18. with 2 Pet. 2. 1, 2, &c. 2 Cor. 1•. •. 3. •. Tim. 2. 16, 17, 18. with Chap. 3. 1-8. and in many〈◊〉Scriptures.

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

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

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

Amen.

FINIS.

About this transcription

TextFornication condemned, in a double sentence, commending marriage, condemning whoredom [brace] in all, or, A brief consideration of Heb. 13. 4

AuthorMoore, Thomas, Junior..

Extent Approx. 235 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images.

Edition1667

SeriesEarly English books online.

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(EEBO-TCP ; phase 2, no. A89273)

Transcribed from: (Early English Books Online ; image set 150131)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2232:8)

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Bibliographic informationFornication condemned, in a double sentence, commending marriage, condemning whoredom [brace] in all, or, A brief consideration of Heb. 13. 4 Moore, Thomas, Junior.. [14], 94 p. Printed by J. Cotterel, for the author, and are to be sold by Nath. Crouch ...,London,MDCLXVII [1667]. (Errata: p. [14]) (Imperfect: stained, torn and cropped.) (Reproduction of original in the William Andrews Clark Memorial Library, University of California, Los Angeles.)

Languageeng

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Bible. -- N.T. -- Hebrews XIII, 4 -- Commentaries.
Marriage.
Sex -- Religious aspects -- Christianity.

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