FORNICATION CONDEMNED, IN A DOUBLE SENTENCE,  

Commending Marriage in All.  
Condemning Whoredom in All.   
OR, A brief Consideration of Heb. 13. 4.  
By THO. MOOR, 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, near 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 kind of filthiness, and uncleanness of the flesh, then to many, or most other ways of iniquity: this is signified, or intimately employed 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 mind, 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 mind 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, overspreading the whole natural man, in his body, and in his mind, 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 ourselves, and desires of equality with God. And was at first conceived, by listening to, and parlying with that temptation of Satan,— Hath God said? etc. 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 itself, 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 itself; these as polluted, and instigated by the carnal mind, 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 mind, 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 mind (under which also it is sold) are more properly called, the desires of the mind (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 selfsufficiency.  
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 signify as is said, a more powerful inclination, and promptness in men generally unto them; yea, even in believers, where the mind 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 hid 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 always 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 kind 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 hardened therein, after any rejection of the light of the knowledge of God brought to them, Rom. 1. 24, etc. Yea, also among the Jews; that had been, and still was allowed that was now declared to be fornication and uncleanness, as is showed 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 mind, 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 relics, 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 truly 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 God's 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, etc. And surely enticements, and provocations of that nature are as snares and bands, which a man may escape only by being in the fear of the Lord all the day, Eccles. 7. 26. with Prov. 23. 17. & 1. 10, etc. Therefore we are instructed not to be amongst wine-bibbers, etc. 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, etc. & 9 6. 2 Cor. 6. 14, 15, etc. 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 grossly 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 mind 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 grossly do defile the man in himself, and before God and men, and so defile God's temple; as is more largely showed 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 rendering 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 another's, 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 man's 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, etc. 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, slighting, and rejecting him, and his gracious government, and provision. This is that in treason, or rebellion against earthly Governors, 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 chief 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 God's 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 showed in covetousness, and other ways of iniquity, as that which chief 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 showed, 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 compliance 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, etc. See Gal. 5. 19, 20.  
3. A brutish 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 only Lord.  
This is that chief (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 only, 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 brutish, 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 forefront, 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 yield themselves, and their members servants to other lords besides him: but I shall not here enlarge 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 public, but either neglected, or was hindered, 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 sense 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, etc. 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 only 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 time's covetousness more properly, or as more strictly taken for the love of money, and will to be rich in ones self (which also springs from the natural ignorance of, and enmity to God, and vain thoughts of ourselves, 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. Moor, 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.  
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, etc.  
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 joining together in the flesh, of one man, and one woman, that were before both of them free, and unmarried. The joining them together as one flesh, one body: and that by mutual Consent, and solemn Covenant, in the presence of God, and publicly testified.  
And God is after a peculiar sort a witness of that Covenant, having allowed and appointed it for good and holy ends, (as shall after be showed.)  
Therefore also they are said to be joined 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 joined 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 man's 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 God's allowance, and is to be made by a solemn agreement between such persons as may be joined 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 disannul, make void, or add 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 God's 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. This is Marriage. And so the bed undefiled is the Marriagebed, modestly intimating the fellowship between married persons as man and wife, which is allowed and approved of God. See Prov. 5. 18, 19, 20. 1 Cor. 7. 2, 3, 4, 5. which then is not defiled, when no other is accepted into it, besides or with them; or so known, approached to, or looked on to that end, or in pursuance of such a desire, by either of them. See Job 31. 1-9, 10, 11. with Gen. 49. 4. Numb. 5. 20. Prov. 5. 17. See how the spiritual wickedness answerable to such defiling the bed is expressed Isai. 57 8.   

2. The next consideration is, what is to be understood by its being honourable in all.  
It appears by that which is opposed to it in the other branch of the Text, which is Gods judging, disallowing, condemning, punishing Whoremongers and Adulterers: That by its being honourable, is meant, that it is allowed and approved of God in his word and works, and by him made comely, and of good report among men; as a laudable and comely means of God's appointment and approvement, and by him ordained to honourable ends; as  
1. For man's having a meet help and companion. God having first form 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 kind, (for among all the other creatures there was not found an help meet for him) he therefore form the woman of the man, and gave her to him as a meet help and companion, Gen. 2. 7, 18, 20, etc. for the instrumental bringing forth a godly seed, a seed of God, or after his image and likeness, and brought forth according to his will, in a way of his allowance and approvement. See Mal. 2. 15. Did not he make one? yet had he the residue of the spirit. He could have made more as well as one; but he made one, and but one: and wherefore one? that he might seek a godly seed: Therefore he made a woman of the man, and for him; that man might not generate with any of the other creatures, but might have one 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 God's mind, 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 God's 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 sign 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 than 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 man's, and he becomes surety for them, for her good, and for the Creditors satisfaction: so, and much more in this, God's 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 woman's, 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 man's, & so as the humane nature is enriched and glorified with it in the person of the Son of God made man; whence the glory of the Word made flesh, is said to be the glory of the only 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, etc. Isai. 5.  
This gracious and spiritual Marriage (as also that type and figure of it now mentioned was) is more especially and frequently resembled by the natural and earthly marriage: see an instance or two, Ephes. 5. 23-32. The Apostle first instructing wives to be subject to their own husbands, as the Church is to Christ, gives this reason, that the husband is the head of the wife, even as Christ is the head of the Church. And then instructing husbands to love their wives, even as Christ loved the Church, and gave himself for it: yea, to love and cherish her as his own flesh, even as the Lord the Church; and thereto showing that a man's 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 adds, 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 itself, but as it resembles the union and marriage between Christ and the Church. Therefore elsewhere he saith, that as he that is joined to a woman is one body; for two, saith he, shall be one flesh: so he that is joined 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 joined 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 God's institution of them from the beginning, are ordained for a sign 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 entitled, 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 itself; and the evil of spiritual fornication, by the evil and shamefulness of a wife's dealing treacherously with her husband. See the forecited Scriptures. Isai. 5. 1, etc. Jer. 2 & 3 chapters; Ezek. 16. tot. with Hos. 1, 2 & 3 chapters. And indeed, all spiritual fornication, and treacherous dealing of that kind, is, and always was found on the woman's part, that is, on the Church's part, not on Gods and Christ's part, who is the head and husband; in him is no iniquity; he hates such treachery, and putting away, (as we shall after further show.) 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 completely finished between him and them, in their souls and bodies reunited; 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 offspring 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, etc. 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 Lamb's wife hath made herself ready; even as they are pronounced blessed, 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 prophecy 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 rejoiceth over the bride, so shall thy God rejoice over thee. See also Jer. 31. 31, 32, etc. 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 mankind, male and female, whether believers or unbelievers, whether rich or poor, and of what order, rank, degree or place soever they be in the Church, or out of it. So that whosoever desire it, being such as are fit for it, and may be joined together according to that Covenant in its primitive institution, they may marry with God's allowance. Though believers are admonished not to be unequally yoked with unbelievers, and so to marry only in the Lord; yet the ignorant, profane, 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 mankind 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 (too 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 innocence, 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 dignify it, and make it honourable for all mankind in the first Adam. But  
2. That it now becomes honourable to us, sinful and polluted mankind, and that such enjoyment and use of it, as aforesaid, is laudable and comely in all, is only 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 ourselves in it, and in all conditions, relations, and enjoyments. For notwithstanding God had dignified it, and made it honourable in the first man and woman, as in their first constitution, and that was for all in that first public man male and female; yet sin being once entered, 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 hid 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 enjoyments, and in all that they had, and did, as in, and from the first man Adam. See Gen. 3. 16, 17. & Deut. 28. 15. etc. with Rom. 3. 9-19-23. & Ch. 5. 12. But God hath found out a Ransom, a Redeemer, and Healer, for all mankind without respect of persons. 2 Sam. 14. 14. Rom. 3. 21, 22, 23. etc. 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 only one, in a body prepared him to that purpose, died for all, as the second Adam, a surety, and public person, in the room, and stead of all; he died their death, and therein suffered all the shame, reproach, and wrath that was their due for the sins, and trespasses of the world, that came in by the disobedience of one, and occasioned the breach between God and man at the first: And therein God was in Christ, reconciling the world to himself, not imputing their 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 enjoyment 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 died for them and risen 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 choose 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 enjoyment of them, though still some fruits, and remembrances of our sin is left upon them for gracious ends; and therefore in the hand of the Mediator, who order them for our good.  
And by his prayer, or continued intercession for us, he still sanctifies those enjoyments 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 ransom 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 rendered it dishonourable, or uncomely for any to marry, fornication in such had been more .  
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 cheerfulness 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.  
2. This instruction condemns as heretical and devilish, those doctrines that religiously forbidden 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, than not to marry; yet if he, or she that is unmarried, do then marry, they sin not, nor do any thing worthy of shame merely 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 enticing 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 show the abuse of marriage in both these branches; and to warn of it, it may be needful to some.  
1. Marriage is abused, and profaned, by a treacherous breaking, or enticing others to break and violate the covenant of it, of which God is witness, who will be a swift witness both against the adulterer, & against the false sweater, see Mal. 2. 14, 15. & 3. 5. Therefore (saith the Lord) see that none deal treacherously with the wife of his youth; namely, that first taken, when he was free, and at liberty to marry: either not having been married before, or being by the death of a former wife free from the law of his wife (or so the wife from the law of her husband.) For God is a witness between him, and the wife of his youth; and will take all treacherous dealing, in neglecting, or departing from the first; taking, or going in to another, or looking upon another to lust after them during the life-time 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 than 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 spoke 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 showed; nor did God ever give any declarative allowance of it, but contrariwise did forbid it, and declare it to be contrary to his mind, and to the order he had set in creation, as may be seen in the Scriptures already cited.  
And in the way of his judgements also, even enough might be seen to show, 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 mind, 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 God's presence, and retained his Oracles, and were called the sons of God, probably as distinguished from cain's posterity, who were called the sons and daughters of men. (Compare the 4, 5, and 6 chapters of Genesis.)  
And see I. what befell that Lamech, (the first that broke God's 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 heavy judgement, exceeding cain's 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 joined 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,  
1. That they of them that we read of first in it, were led into it by consulting with the flesh, or drawn in unadvisedly by some temptation, and through heedlessness 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 add 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 God's promise; and he listening to that hasty 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 than 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 persuaded to follow his affection in accepting Rachel also, whom he always loved more than Leab; and then through envy 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) 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 than the other, as in the case of jacob's 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 justify 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. etc. 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 expressly 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 spoke by the Holy Ghost to us) instructs to rejoice 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 hind, let her breasts satisfy thee at all times, and be thou always ravished with her love. And why wilt thou my son be ravished with the bosom 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 God's Order and Covenant, and contrary to his mind, 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 thyself; 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. God's allowance (or the goodness and lawfulness) of such a practice, then appears, by Gods bringing good fruit out of such matches; as for instance, Rachel and Leab did build the house of Israel, Ruth 4. 11.  
Answ. God often brings good out of evil; yet doth not thereby justify the evil, nor stood in any need of it for the bringing forth his good: nor gives us any allowance thereby to do evil, that good may come: but when evil is found with us, and where sin hatk abounded, he takes occasion to magnify 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, etc. 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 saul's wives into his bosom, 2 Sam. 12. 8.  
Answ. 1. He gave him also, as the same Scripture tells us, his master's 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 magnify him; and so did give his master's wives into his bosom, to be at his dispose, and to be cherished by him, as his master's wives; and yet not give them to him to be to him as wives; nor read we any 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 Vriah with the sword of the children of Ammon, that he might take his wife; yea, first to take her, and then so to slay him, as he did. And so his having those in his custody (as aforesaid) aggravated his evil in this, as 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 bosom 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 ofttimes 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 men's 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 God's 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 shadow 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 show, that the taking, or adding another wise during the life-time of the first, was always an abuse, and corruption of Marriage, contrary to its first state and institution, and a breach of its Covenant, of which God is witness. And to clear it against those objections that may be raised, either from some former practices of some of the holy men of old (I say, of some of them, for most of them were preserved from that abuse of marriage, as Noah, Isaac, Moses, Job, and others that might be mentioned.)  
Or from God's suffering, or winking at such practices in any sort under those darker dispensations; though then he left not himself without witness against them, even 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 showed.   

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 neighbour's door: Then let my wife grind to another, and let others bow down upon her; for this is an heinous 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 mind for the bringing us into rectitude in this as in other things: see Matth. 19 4-6. with Mark 10. 6-8. and what is before noted thereupon: like to which is that of the Apostle, 1 Cor. 7. 2, 3. Let every man have his own wife, and every woman have her own husband; and that to avoid the so having, knowing, or looking upon (to lust after) any other by either of them. All which is there signified to be fornication, as things are now revealed.  
Therefore also the same Apostle instructing Timothy and Titus what manner of persons they must be, who might by them be ordained in every place as Bishops and Deacons; mentions this as the first thing: If any be blameless, the husband of one wife, 1 Tim. 3. 2, 12. Tit. 1. 6, 7. If any say, this being a direction what manner of persons 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 aught 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 than what all others, to whom that grace hath appeared, aught to be (according to their capacity) and are by their teaching and example to be instructed to; as may be seen in the other things mentioned, as vigilancy, 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 rendered blameless: yea, in the Epistle to Titus, it is added as the reason why he must be the husband of one wife, etc. 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 add 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 adds, 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 find an exception, Whosoever shall put away his wife, except it be for fornication, etc. or for the cause of 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 herself 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, alured, or hired by the adulterer to commit adultery with them.) And if only 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 both done so, he by some public act, divorce or put her away, in such wise, that she may not return to him, nor he to her again; or on her after turning, refuse to receive, or own her again as his wife. This I give as my present apprehension of the nature of the fornication meant in the exception: to which I am induced, both from that general prohibition forementioned, as expressed by the holy Ghost in one Evangelist; with which I see not▪ how else this should fully agree: and I know Wisdoms words are all plain, and right, nothing perverse, cross, or clashing one against another in them; and if in any thing any of them seem otherwise to us, we may be sure, we do not yet understand them. For though, in some one place, that is mentioned by the wisdom of God, which in another place speaking of the same thing, is omitted by the same wisdom, yet so as nothing crosseth, but each 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 find 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 show. Jer. 3. 1-20. Ezek. 16. 32. etc. I submit my apprehensions herein to correction of better judgements, and propound it as my conception, That for a single act of fornication merely, 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 turn 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 join 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 adds in his advice, that if an unbelieving yoke-fellow will departed, a brother or sister is not in bondage in such a case: yet there he saith, that if the unbeliever be pleased to dwell with the believer, let not the believer leave them. 1 Cor. 7. 10-13. See how God will deal with them that break the covenant in such cases, Ezek. 16. 59 & 17. 13-19.  
2. Marriage is abused and profaned by a dishonourable use of it, or behaviour in it: as to say, when either in marrying, or seeking and choice of a wife or husband, or else 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 hid 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 God's 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 add 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 aught to be enlightened, and rectified by the light of God's 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 enlightened, and rectified, not to suffer it to have the precedency and victory in such choice, as in all other things: yea, they are counselled, and warned by the holy Ghost, not to be unequally yoked together with unbelievers; and to make that burden the lighter, they are left to their liberty to marry to whom they will, with that only limitation, only 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 helps, and companions to believers in the things of the Lord (to whom they are joined) 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? etc. 2 Cor. 6. 14-17. with 1 Cor. 7. 29. see if that be not mentioned as the inlet to the overspreading 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. etc.  
II. When in married persons dwelling together, or in their demeanour one towards another, they cleave not one to another, or are not perfectly joined 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 mind upon another, in the life-time 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 only adultery against the present relation, a treacherous departing of the heart, and adultery committed in heart with the other so looked upon, but also murder. For it cannot be without an inward desire of the death of the present relation; and that may occasion at least a neglect of cherishing, and seeking the comfort, and preservation of their life as their own: yea, the very thoughts of another entertained and allowed, during the life-time of the first, will lead into such further snares and polluting evils, as of estrangement from their own despised 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 shortening of their days. Yea, so brutish will it make a man in the issue, after his hardening his heart against the reproofs of instruction, that in his desire to follow and satisfy his lust, he will count nothing too dear, yea, even be ready to sell his birthright 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 bosom, 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 precious 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 rejoice with the wife of thy youth. Let her be as the loving hind, and pleasant roe, let her breasts satisfy thee at all times, and be thou always ravished with her love. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of man are before the eyes of Lord, and he pondereth all his go. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins: he shall die 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 profaned: So likewise  
2. In either of them defrauding the other of their loves, or of their own bodies; for even the withholding, or hiding themselves from their own flesh, is there called fraud (as appears by the foregoing Verses) except 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, etc. 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 truly that is so shameful an abuse of marriage, and so dishonourable a thing, that it doth in a sort disrobe a man, not only of the face and garment of Christianity, but of humanity also; For no man ever hated his own flesh; and a man's 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, etc. And the husband giving honour to the wife, as unto the weaker vessel, so tendering 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 baptised into Christ, have put on Christ, and as such the Grace known leads to give honour to her, a peculiar kind 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 sanctify it, etc. and not to be bitter against them, 1 Pet. 3. 1-7. with Eph. 5. 22-25. with Col. 3. 22, etc.  
I shall not enlarge this discourse by further explication of these particular instructions and commandments given by the Lord Jesus unto believers; only 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 master's 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 extreme; 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 rejoicing in the present, and worldly, or natural enjoyment of one another, and use of the comforts, refresh, 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: Much more then, when in stead of letting the moderation of our mind be known unto all men, we love father, mother, wife or children, more than Christ; and that appears, when we prefer their love, and the enjoyment of them before his love, and enjoyment 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 enjoyment of one another, or in any creature-contentments: And surfeit, or fill ourselves with them, that the heart is overcharged, and the body unfit for seeking or serving him, or receiving and drinking in from him in the things of his Kingdom: Or, also so set our minds and affections upon them, that we cannot freely part with them for his sake, or yield 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, etc. 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 only 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 enjoyment and use of them, but to him that died for us and risen again; as remembering, and considering that we could have had no mercy in meat, drink, , or in any thing pertaining to this life, but by 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 shows 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 chief 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 mind some Instructions concerning that heavenly and spiritual Marriage, especially as in the second Consideration of it, which is that chief 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.  
3. By the comely and honourable behaviour in it, or in the things pertaining to it: as to say, 

1. In seeking, or wooing a wife, and in the woman's listening 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 joined together according to God's 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 joined 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 swore unto them, and entered 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 remembered the kindness of their youth, the love of their espousals, in which they went after him in the wilderness, etc. 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 only his Word hath come unto them in power, etc. for so it doth to them that reject it, (and will none of him) in the plain and faithful ministration of it: he therefore that despiseth, despiseth not man but God, who hath given of his spirit to accompany such faithful ministration of his Word: but 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 joining 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, etc. 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— Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, etc. He will not force thee against thy will, nor own, accept, or choose 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 choose him, nor light in thy understanding to perceive his preciousness, that might draw thy soul after him; therefore in, and for that love of pity 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 ransom 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. Only then 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 precious 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 near in the sweet allurements, and encouragements thereof, he will graciously accept thee, and make thee partaker of himself by his own Covenant, and by virtue of his own Sacrifice, by which he hath obliged, and encouraged thee to give thyself to him.  
2. As in the earthly marriage, he that is joined to a woman is one body; for two, saith he, shall be one flesh:  
So he that is joined to the Lord, is one spirit; he is therein baptised, 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 fullness of the Godhead 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 mind with Christ, and so reconciled in the spirit of their mind unto God; for they have the mind 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. John 17. 8.) As a little further to explain, even as the man and wife in marriage are become one in the fl●sh, and in things pertaining to the flesh, and outward man: So Christ and the soul in this marriage is become one in the Spirit, and in things pertaining to the spirit, and inward man, even in all things pertaining to life and godliness.  
His sufferings, his resurrection and glory, his Father, Spirit, Angels, children, servants, all become theirs by Faith; not only 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 joined to the Lord, for by the grace of God he tasted death for every man, and gave himself a ransom for all, yea he died for their sins, and risen 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 gracious discoveries, and tenders of it to them in due time; but only 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 baptised into Christ, baptised into his death, even into union and fellowship with him, in his personal sufferings and resurrection, so that by Faith they died, 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 strengthened to reckon themselves dead indeed unto sin (to its charges and condemning power by the Law) in that he died 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 quickened to a lively hope, and have consolation and rejoicing 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 Christ's, and Christ is Gods, 1 John 5. 11, 12. Rom. 6. 3-9, etc. 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 sense 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 sense and feeling of all our sicknesses and infirmities, & so knows how to secure 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 joined 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 sanctify 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 engaged 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 battles; and they are taught and strengthened 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 showed; and the woman is originally of the name, 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 only 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 only 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, etc. 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 virtues 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 showed. They are all by one Spirit baptised into one body, etc. 1 Cor. 12. 13. And what forms of godliness soever any have, if they be not born of that Spirit that testifies of Jesus, and commends God's love in him, they are not of the beloved, not of the chosen Generation. There are threescore Queens, and fourscore Concubines, many daughters 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 only, is the head and husband of this Church, the Minister of the true sanctuary, the Great and only 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 lawgiver, 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 father's 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 showed in the following part of this discourse.  
2. The instructions I shall mention as resembled, and signified (as concerning the spiritual Marriage) in this affirmation of the natural and earthly, that it is honourable in all, are such as are employed, and contained in the affirmation as applied 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 shown in discovery of the way, and means by which marriage is become honourable to us sinners, where also is showed, 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 quickened by the Spirit, that he might bring us back to God. 1 Pet. 3. 18.  
Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men: For he hath broken 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 only 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 anointed 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 ransom 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, 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, etc. 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 only allows 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 plucked 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, than 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 show us such things as these; so, and much more may we say; If the Lord had any pleasure at all to cut off men in their sins, or that they should pine away in their iniquities, he would never have himself found out, and prepared such a sacrifice, such a means for his banished, that they might not be expelled, and that when otherwise they must needs have died in the proper sense 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 show 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 only begotten Son, to be a ransom for all, and a testimony in due time, (as foreshowed) 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 men's kindness, that they will accept of him, and as that which grieves his Spirit, that they will none of him; Oh infinite grace and condescension! 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 married 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 King's presence in garments of his own making and preparing for us, yea, to be joined to the Lord, so as to be an heir together with him of the grace of life, and to have all his riches and precious things become ours; and all 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 engaged 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 enjoyment 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 only 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 remembered, 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 joined 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 joined to, and having fellowship with the Lord, resembled by Marriage, and the bed undefiled, is the only and certain means ordained of God, for avoiding spiritual fornication; yea, for keeping and cleansing ourselves 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 fullness 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 testify 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 only that are redeemed from the earth, and so have their conversation in Heaven, from whence they look for the Saviour, etc. 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 refresh, 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, employed 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 joined 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 lie open to the power of all evil, snares, and temptations, and cannot escape the damnation of Hell; therefore to defer, and still to linger, or look back, and not so to receive the love of the truth as to save and redeem us from the earth, not only because that only the present day is ours; but also especially, the last times into which we are fallen are perilous; and still dwelling upon the earth, we lie 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 woe 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 forehead, 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 smoke 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 terror of the Lord, we cannot but persuade men; be ye reconciled to God, receive not this grace in, and through which it is tendered 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, etc.  
1. As in earthly marriage, the man is the first seeker and wooer; so it is here, the Lord Jesus Christ, by his Spirit, and in the Name of the Father, is the first Seeker and Wooer, he first seeks us, and prevents every man with his goodness, calling, and graciously moving to repentance before any man regard him, or incline the ear to come to him; for who hath first given to him, or enquired after him? he finds them all walking after the vanity of their mind, labouring for that which is not bread, and spending their strength for that which will not satisfy, and graciously cries after them, Ho, every one that thirsteth, come to the waters, and he that hath no money, come ye, buy wine and milk without money, and without price, etc. 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, etc. 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 woe 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 condescension, for him that is the Lord of glory, and heir of all things, so honourably to treat such poor miserable and vile wretches, that have nothing but sins to forgive, and diseases to heal, and while they are yet enemies, so to prevent them, and follow them, and to endure so many repulses, and still to wait that he may be gracious, as it is wonderful to behold; and shows such meekness, and lowliness of heart, as renders him a fit teacher and leader for such as we are, and may encourage 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 woe, and send his Ambassadors to Court, and beseech the most vile, and deformed beggar on the dunghill for himself, and that he might set her among▪ Princes; yea, infinitely more than so; the condescension 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 die 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 finds us, not only 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 only 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 show 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 pattern, that we should follow his steps, in humbling ourselves to them of the lower sort, and becoming all things to all men, if by any means we may win any for our Lord.  
II. As in wooing, a man tenders himself, and therein what is his, as the great argument to prevail with the woman to give herself 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 only 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 purify 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 blood, 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 blood 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 chief, 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 shows, the marriage between God and man, or reconciliation of man to God, complete in the root and original of it; and a great and joyful feast, a rich provision of all things pertaining to life and godliness prepared and made ready for men thereby, that they in their particulars might be married to the Lord, and abundantly fed and satisfied with the fruit of the marriage already complete in him.  
This was resembled by the marriage the King made for his son, Matth. 22. (as is foreshowed) 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 fullness of the Godhead dwells in him bodily, that of his fullness we might receive, etc.) 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 Highpriest of their profession. And likewise in that which he will do at his appearing and kingdom, to the completing 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 inclining 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 joined: so, and much more is it comely and honourable for every, or any poor sinful soul, to accept of this infinite grace tendered by Christ, to give kind entertainment to such a lover, so fit for us; to incline the ear to what he sets before us, and come to him in the sweet allurements, and drawing efficacy 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 yielding up thyself 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 thoroughly wash away thy blood, 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 thyself 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 joined to the Lord: if thou now, when called, lovest any thing more than 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 happy here or hereafter without him. Seek the Lord therefore while he may be found, and call upon him while he is near. 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 persuaded 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 than perceived, or meanness, poverty, and wants then appearing to him; but proceeds to 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 woo: 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 betrothe 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 husband's love and faithfulness to his wife; and the wife's 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 mind their good, and their things 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 stoops 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 engraven 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 mind 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 life-time, 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 baptised 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 〈◊〉 principles, as competitors or copartners with them 〈◊〉 ●his inheritance of the Saints; For what saith the Scripture? Cast out the bondwoman and her son, for the son of the bondwoman shall not inherit with the son of the freewoman, 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 encouraged, and engaged 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 encouragement, 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 rejoicing in Christ Jesus, according to the testimony God hath given of him, relinquishing for it all confidence and rejoicing in the flesh.  
And truly he that honours not the Son, neither doth he honour the Father that sent him; and therefore the Father seeks and woos 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 virtue, 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▪ shows it to be) another Mediator and High priest, (and so it may include another 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, 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 multiplied, 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 only one of her mother, as before is showed. And  
2. Such his love, faithfulness, and truth to her, that he will never leave her, nor forsake her, nor put her away from him: For the Lord will not forsake his people for his great names sake, 1 Sam. 12. 22. Yea, the Lord the God of Israel saith, that he hateth putting away, Mal. 2. 16. He hath not cast away his people whom be foreknew, Rom. 11. 2. Namely, those that are of the election of grace, that by the discovery of his grace in Christ to manward, are chosen out of the world into that grace, and having access into it, are through it preserved in Christ, and abide with him, for they are therein made of the beloved and chosen generation, that were chosen in Christ from the beginning of the world, though they were not so before; they are now beloved, that were not beloved, it hath pleased the Lord to make them his peculiar people, and therefore for his great names sake, he will not forsake them, but will always reserve them to himself: They are the rest that are not of this election of grace, that abide not in this one body, and so not in the unity of the Spirit with them that call on him in truth, but turn aside to their crooked paths, that hasten after another in his place (as before) who in any of his judgements are left to blindness, or put away and rejected by him, either in whole or in part, the iniquities for which God will forsake, are such as in which the sinner becomes not his wife, or of his wife; such as in which they depart from him, and become another's, endow another husband, or another in his place, for he hates the putting away the wife, as before is showed; 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 hid 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 men's 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, plucked 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 pity towards them, as a man toward his straying children, or towards an adulterous wife, whom yet he loves; and in his love and pity seeks after them, and uses gracious means for their reclaiming, and they, or any of them, if they abide not in unbelief, shall be grafted in again; for he can righteously forgive such sins and treacherous dealing, as are resembled by those which men cannot righteously forgive, yea, he can forgive those sins they cannot justly forgive, and so also those greater ones in this case resembled by them, and can have compassion where they can have none. See Jer. 3. 1-12-14-20. with chap. 2. & Isa. 50. 1, 2, 3. with Rom. 11. 1-7-11, 23. compared with 2 Chron. 15. 2. & 2 Tim. 2. 11, 12. Psal. 125.  
Yea further, such his love and faithfulness, that he will not fail them of all the good that he hath promised them, or given them encouragement to expect in him, and with him, nor forsake them, or leave them comfortless, or as Orphans and Widows in any trial, service and sufferings; for so is that saying of God alluded to in this Heb. 13. 5. Both expressed and applied 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 strengthened 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 engaged for their protection, and defence, and in due time fully, and gloriously written, and manifested upon them.  
Feed, and satisfy 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 itself 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 plenteous, and their waters sure.  
Cloth 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 beautify the meek with salvation.  
Guide them with his counsels, and lead them into all truth, and show 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 itself 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, wherever 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 battles, 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, chastely 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 only for him, and for no other thing or person in his place, that forgetting her own kindred and Father's house, she reverence and worship him as her only 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 only worthy name, and not mentioning her own name, or suffering herself to be known, or called by that, or by the name of any other person, ordinance, work or thing.  
2. Sitting down under his shadow, to rest satisfied with his fruit, to rejoice in him, rest, and stay upon him, and that grace in him as a sufficient sign and witness of God's 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 fullness of Spirit, and of grace and truth into him for us, that so of his fullness 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 signs, witnesses, or ways of seeking rest, and so all confidence, and rejoicing 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 minds stayed there, and we clothed 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 only 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 Lawgiver, and our King, to save us, who only 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 only will we make mention of thy Name) and so being subject to him in all things.  
4. To acquaint ourselves with him, seeking and entertaining fellowship with him, by an exercise of faith in his Testimony of what he hath done, is doing, and will do; that thence we may prove the effectual working of it in our own spirits, reconciling, and conforming to him, according to the greatness of his power, which worketh in 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 only in the yielding 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 blood, 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, etc. Therefore we are not our own, but by these mercies infinitely obliged to yield up to his use and dispose, both souls and bodies, which are his. And not only 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 sufficiency of that grace, have we all our sufficiency; 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, 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 truly as a wife treacherously departs from her husband, so do such as have been espoused to this one husband treacherously departed, 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 magnify, 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 forehead, to confess and show it forth before men. Or,  
2. When though in some sense 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 sign, witness and revelation of himself what he is for us, and to us, and so of the Father; but seek after some other sign, as those, Matth. 12. 38, 39 1 Cor. 1. 22-24. An evil and adulterous geneneration (saith our Saviour▪) seeketh after a sign, and there shall no sign be given unto it, but the sign of the Prophet Ionas; for as Ionas was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights in the heart of the earth: nor are contented to be found in, and clothed with his righteousness only, but seek after some other righteousness, or work, to commend them to God, and to rejoice in before him; and so go about to perfect by the flesh, that rejoicing 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 Corinth's the Apostle had jealousy, 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 minds, 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 pre-eminence, as was sometime found in the Disciples, Matth. 18. 1. with Mark 9 34. Matth. 20. 21, etc. and approved and followed by Diotrephes, 3 John 9 do assume any such Lordship over God's Heritage, as having dominion over their faith, or power to bind and lose the conscience, or sit as Lord and Judge there, by virtue 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 man's having his father's 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 man's self; and vain deceit, that artificial science, knowledge, or way of knowing, demonstrating, and expressing things, which in respect of these things is falsely so called: when, I say, they seek to and have fellowship with these, for understanding, finding out, 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 rendering us more excellent and fruitful indeed, and in truth, makes the preaching of the cross by us without effect, and only tends to espouse to ourselves, or beget a faith, resting on the wisdom and power of man. See 1 Cor. 1. 17, 18, etc. & 2. 1▪ 5, etc. 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 figs of thistles, or as wondering after something of the Kingdom and glory of the beast, or of his whore there, and seeking to learn how to add 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 only Lord and Husband, as to say, when they yield up their minds 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.  
Or when in their better works and endeavours, 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 strengthening 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 mind and Spirit of Christ in his servants, as before shown; and indeed, this is also near akin to that more high degree of spiritual fornication before mentioned, which is resembled by a man's having his Father's 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 yield 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 mind, as Rom. 12. 1, 2, etc. 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 showed, and to be seen in the discovery 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 terror 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 terror 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, etc. 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. 13. 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 than 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 God's account, and by him reputed Whoremongers and Adulterers.  
3. How, in what sense, and after what manner God will judge them.   

1. Whoredom and Adultery is here opposed to Marriage, and the bed undefiled; and by that opposition signified to be, All carnal knowledge of, or fellowship with a woman, that is other, or besides Marriage, and the bed undefiled; whatever of that nature is more, or besides, every man having his own one wife, and every woman having her own one husband: so much also is signified by the Apostle, 1 Cor. 7. 1, 2, 3. whatever (I say) is more than 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 showed by the Scriptures of truth; but this may suffice in this place: yet this I add, 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 add, 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 man's lying with mankind, as with womankind; and of man or woman lying with any beast, as Levit. 18. 22, 23. with Rom. 1. 24, 26, 27.   

2. They are in God's account, and by him reputed Whoremongers and Adulterers, that when light comes to them, loving and choosing darkness rather, do as children of disobedience to the grace of God bringing salvation; either go on to commit, and serve, and continue in the 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 blood 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 efficacy thereof; not so received the love of the truth, as to save them, to baptise, 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 only 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 God's grace and patience pass away from them, they shall die in their sins. For if ye (ye to whom that hath been testified in the evidence and demonstration of 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 only; 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 merely, 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, etc. 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 mankind) 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 Majesty, merely because they have a sinful Nature, full of enmity to God, and inclined to all that is contrary to his Law, nor for such sinful actions, as merely break forth through natural infirmity, or violence of temptations; nor shall there be any occasion for that Proverb in the eternal judgement of all men by Jesus Christ: The fathers have eaten sour grapes, and the children's 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 choose 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 yield up their members to commit or serve it, or voluntarily follow after its sinful and unclean lusts, and make provision for them to fulfil 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 virtue of his ransom for all, a faithful testimony of God's goodness to men in due time; and therewith warning▪ of the danger of hiding, retaining, and following the sins of the youth, showing the necessity of being washed from them, and leading to repentance; even so soon as there is any capacity in the soul to know any thing, and strength to act voluntarily after their own choice, so soon doth he prevent 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 itself, nor be lighted by a mere 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 God's 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 heinousness, 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 God's 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 virtues 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: 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 himself 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, always 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, etc. For it is Jesus Christ that makes them free, through the knowledge of that word of truth, it is Christ spiritually ministering, and ministered 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 truly, 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, etc. 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 baptised into the name of Paul?) But in the name of the Lord Jesus, etc. 1 Cor. 6. 9, 11. Implying, that until they were washed in that name, they were not washed nor free indeed, nor was their name changed with God; but they are still reputed as such with him, whatever other washings and cleansings they have had, and in what other name soever. But being washed in his name, in that washing of regeneration, and renewing of the holy 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 terror of the Lord against them that will not be made clean (whose sins are still retained in heaven against them) cannot but persuade men; though they count us fools and madmen 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 sense, 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, shows 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.  
See this distinctly, in three branches, or steps of Gods proceeding in his judging them; according to a threefold sense of Gods judging spoken of in the Scripture.  
God's judging is sometimes taken for the judgements of his mouth, as Psal. 105. 5. and of them ofttimes 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 man's 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 blood.  
And sometimes for his eternal judgement in the world to come: After death the judgement, Heb. 9 27. God hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Acts 17. 31. See also Rom. 2. 6▪ 16.  
Now according to these three branches of Gods judging, we are to take this, namely, in such a sense as including them all.  
1. God will not now own, and approve them, but reprove, convict, and bear sentence against them, by the spirit of his mouth, or doctrine, making that a reprover, and condemner of them in their spirits, and consciences; and this in mercy, and faithfulness to them, that taking shame to themselves, and turning at his reproof, they may escape further, and worse judgement. And so is that to 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, etc. (Joh. 16. 8, 9, 10.) that is, by taking of the things of Christ and showing 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 rendered 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 God's mouth, and messenger to judge the Elders of Israel, and the bloody City: Wilt thou judge them, son of man, wilt thou judge them? Cause them to know their abominations. See Ezek. 20. 4. & 22. 2. & 23. 36.  
And for this I dare appeal to all Whoremongers and Adulterers, but more especially, to those to whom the plain declaration of the Gospel hath come, (though God leaves not himself without witness to any) and most of all to those of them that have gone on in their evil ways, following their unclean and sinful lusts, till they have brought further wrath, shame, and judgement upon themselves; whether before it hath come to that, God hath not oftentimes, by the spiritual convictions, and reproofs of his instruction by his servants, or otherwise also, judged them in their own minds, and consciences: hath he not graciously showed them their abominations, and how hateful to him, in discovering an open fountain for their washing? hath not his goodness ofttimes melted, and moved to repentance? hath he not many ways cried 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 liar; I know they belly 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, etc. 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 remembered against them in heaven; their name should have been changed, and a new name given them; and so this decree had lain no longer against them, because they had not been such now in God's account. But they remaining still Whoremongers and Adulterers, however judged, reproved, and condemned for it by the Lord, 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 blood are judged. See Ezek. 16. 35▪ 38-40, etc. See also Prov. 6. 32, etc. 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, etc. True it is, he ofttimes 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 man's ways: for all the ways of a man are before the eyes of the Lord, and he pondereth all his go. 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 recompense, 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, etc.  
Abuse not therefore his patience, forbearance, and long-suffering, as thence to imagine he doth not see, or regard: but know, that his goodness in his patience, and bounty yet exercised, is to melt thy heart, and move thee to repentance. But God shall wound the head of his enemies, and the hairy scalp of such a one as goes on still in his trespasses. Destruction is to the wicked, even at their portion from God, and a strange punishment to the works 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 ourselves under his mighty hand, and to judge ourselves, 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 Murderer, 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 die, which it cannot be, but by the blood of Christ; and if they be not purged till death, they can never be purged after, for there is no wisdom, knowledge, work, or device in the grave, or in the disappearing state of death, to which we are going, Eccles. 9 10. (no Purgatory there) nor any returning again to perfect any thing left undone under the Sun. For though all men shall return again from the grave, and from the disappearing state of death; yet not to perfect any thing left undone 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 God's 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 entangled therein, but die 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 horror, in remembrance of what infinite mercy they have slighted, abused, and sinned against, and in the sense 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 horror 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 died for them) and reunited with their spirits. And that resurrection of them shall be to everlasting shame and confusion, world without end. For than 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: 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 rejoice 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 hid 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 shortened; 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, than 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 terror of it, yet there will be degrees of torment by the worm, and by the fire, and they will be most dreadful, and in the highest degrees upon those that have sinned against most mercy; who knoweth the greatness and power of his wrath? it will be even according to his infinite greatness and power to execute it, and according to the grace abused; for then there shall be no Mediator to plead for any abatement, as now there is; nor any to deliver. Oh consider 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 denied 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 Use 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 applied 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 ransom or price of redemption to God for it; and to this purpose he died, 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 glorify 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.  
2. The Lord is for the body, he is the Saviour of it, and even now caring for it: all the health, strength, and mercy enjoyed in this body, is by virtue of his blood, 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 glorify 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 showed. 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 forbidden.  
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 blood: he hath thereby out-bidden the world, and prevailed with these to adhere to him, and yield 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 mind, that the whole man might be transformed by it. And  
2. After a peculiar sort he cares for their bodies, preserving, and carrying them thorough great tribulations, and so delivering them from those things, and persons that do threaten destruction to their bodies, (their outward man) more than to any others; and this that they might glorify 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 Patriarches, 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 forbidden; let not such filthiness be once named among them, as becometh Saints: surely it is not only 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, such as last mentioned, in committing fornication, or allowing 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 show 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, Judas 8. In joining it unto, and making it one flesh with that which is forbidden, and unclean to them: For he that is joined to an harlot is one body; and so not only 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 mind; yet when a man doth, or commits and acts it, it is then without the body (for it is done and acted by the members, and so comes forth to manifestation, or at least into an act that is outward, and so without the body.) And so also is fornication; but in this fornication is singular, it not only wars against the soul, as all other fleshly lusts; but in committing it, a man more directly and grossly 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 noisome diseases, as is the proper fruit, and meet recompense 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 God's mind (especially where the light of the Gospel hath discovered it) and so dishonourable and filthy in the eyes of men generally, and no colour of any good pretence to excuse it, and so brutish, and sensual a thing in itself▪ 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 mind to be clouded and darkened, and hardening 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 denied, and all unslaved to the lust, that it may get dominion.  
Which also being followed and served, further wrongs, defiles, and destroys the soul, yea, it takes away the heart▪ as saith the Prophet Hosea of that and drunkenness together, Hos. 4. 11. Whoredom and wine, and new wine take away the heart; they confound and rob a man of his understanding, and take away his heart, and affections from God, and the things of his Kingdom, that when a price is put in his haud, he hath no heart, Prov. 17. 16. Nor can he see when good comes; nor hath understanding, or strength to see, or avoid any evil; but is made sottish, and easily led into any Idolatry, Murder, 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, etc. 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 lieth down to sleep on the top of a Mast, insensible of wounds, evils, and dangers attending them. See this, and much more mentioned as the fruit of those two besotting sins, Whoredom and Drunkenness. 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 near▪ to him, and will be sanctified by them; yea, this kind of uncleanness, and so all filthiness of the flesh and spirit, as it comes under this head of fornication, carnal, or spiritual, is 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 God's sight: but this is not only abominable in God's 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 stained, 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 God's righteousness; and so that God would open his lips, and then he saith his mouth should show forth his praise: signifying thereby, that his lips were shut by God's just correction, and by the sense of shame, and guilt of his murder 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 only each of them the other with whom they join in it; nor is this all further, that if there be an husband or a wife against whom the adulteress or adulterer deals treacherously in committing fornication, defilement occasionally happens to them, yea it may be to body and soul, more or less; besides the fraud and 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 God's 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, occasioning 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 kerbed, or plucked up at first rising) and thereby many be defiled; he adds this warning against fornication and profaneness, 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, etc. See 1 Cor. 5. And that the truth of God, and the way of it may not be evil spoken of, as a nursery of such, nor suffer damage by them in any thing; but that they may cut off occasion from them that seek it. For there are many wicked and malicious adversaries, that watch for their halting, and seek occasions and advantages, that they may speak reproachfully 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 adds, Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child 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 departed from his house, etc. Because (saith he) thou hast despised me, and taken the wife of Vriah, etc. 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, Dear 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, glorify 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.  
And look what sentence is here denonnced, and lies for ever against Whoremongers and Adulterers, unto whom the holy Ghost had here particular occasion to apply it, in this opposition of his sentence, unto his asserting the honourableness of Marriage, and the bed undefiled; we may by the same word of the Lord apply unto all ungodliness, and unrighteousness of men.  
For now especially since the righteousness of God is revealed in the Gospel of Christ (which is the power of God to save) that men might be justified by faith, and that the just by faith may live, and walk by faith, and so in the spirit, and not fulfil 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 man's 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 showed.) So speak therefore, and so do in all things, as those that shall be judged by that law of liberty. See Rom. 1. 18, 19-28. with chap. 2. 2-10-16, etc. & Jam. 2. 8-12, 13.  
See also there how the Apostle James applies 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 murder: For he shall have judgement without mercy, that hath showed no mercy. And so the Apostle Paul, (as the holy Ghost elsewhere) passeth a like judgement, as by commandment from the Lord, against idolaters, thiefs, covetous, drunkards, revilers, extortioners, and all liars, 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 Peter, [But chief] 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 chief them that walk after the flesh in the lust of uncleanness, and despise government, etc. which may be of some use to us in this place.  
For that— But chief— 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 God's 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 only Lord that bought them, and so in whose sins, both spiritual and carnal fornication, meet together, falls chief under that condemnation, as may appear by what is said already; and such were those defilers of the flesh spoken of by Peter and Judas, for whom they therefore conclude, the mist of darkness, or as Judas expresses it, the blackness of darkness (which must needs signify the thickest, or most dreadful and horrible darkness) is reserved for ever, 2 Pet. 2. 17, 18. Judas 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 find 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 hair, 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 find 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 signify, that he is chief engaged, and engageth himself in the discovery, and judging of those things that are hidden from man's judgement, and so the hidden works of darkness; and so much seems to be employed 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 man's judgement in the committing and acting of them, that they say, Who seethe us? and who knoweth us? and might many times escape without either taking shame, or receiving shame, or punishment as the just reward, or recompense of their works, if God were not the more engaged 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, than 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 therewith the dark cloud? (as Psal. 94. 7. & 10. 11. with Job 22. 13. 14,) yet, yea the rather, and more severely God will judge, bring to light, and manifest their hidden works of darkness, even where otherwise man could not: For he knows how (though man knows not) to keep, and 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 go; 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 hid and cover his sin; so much the more he engageth the Almighty against him, to find it out, and manifest it, and bring him to shame. Therefore the Prophet Isaiah denounceth Woe against them that seek deep to hid their Counsel from the Lord, and their works are in the dark, and they say, Who seethe 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 bend is not fixed, and secretly set to hid and cover, that he may hold fast, or not take shame, whe● God is graciously making manifest and judging; he than … s: That when he kept silence, (that is, as appears by what goes before, and follows; while he guilefully sought to hid and cover his sins) his bones waxed old, through his roaring all the day long: For day and night God's 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 hid 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 ourselves, we should not be judged. Let a man therefore examine himself, his ways, and works in the light of the Lord, even in the glass of the Gospel, looking into, and considering 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 strait 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 mind or members to unrighteousness, but yielding 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 ourselves, 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 die. Oh take heed of engaging the … hty against us; for whoever hardened 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 fulfil its lusts, shall of it reap corruption. And Whoremongers and Adulterers God will judge.  
I might have added by way of further Usefulness of the whole consideration of this later branch of the sentence,  
That if God will so certainly and so severely, according to his rule in the Gospel, judge Whoremongers and Adulterers, What will he do to spiritual fornicators! how certainly and severely will he judge that uncleanness and filthiness of the spirit, that directly and properly answers 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 only 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 only due to him, and seeking those things in them, which he is abundantly and in truth only for us, and to us; or in such respects, assuming his place, (as before is in some measure showed.) 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, than the carnal only? 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 showed in 1 Cor. 3. 11, 12-16, 17, 18. with 2 Pet. 2. 1, 2, etc. 2 Cor. 1●. ●. 3. ●. Tim. 2. 16, 17, 18. with Chap. 3. 1-8. and in many 〈◊〉 Scriptures.  
And I might here add also, but chief 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, etc. as more at large in that 2 Pet. 2. and the Epistle of Judas, 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  
Name of the Lord, to flee fornication: yea to abstain from fleshly lusts, which war against the soul, and tend to bring the blood of others upon our heads also; and that such further fruit may be reaped, as may tend to the praise and glory of God by Jesus Christ our Lord, to whom be glory and dominion for ever, and ever.   
Amen.  
FINIS.