2. This that he be the husband of one wife is the first thing mentioned by which he is to be renderd blameless yea in the Epistle to Titus it is added as the reason why he must be the husband of one wife c. for such a one must be blameless It seems then no man is blameless now under this last dispensation that is the husband of two wives together I shall adde no more to this But 2. The Marriage-covenant is violated and broken by departing from or putting away the first-taken wife or husband during their life-time Hence to that admonition Mal. 2. 15. Let none deal treacherously against the wife of his youth this is added as a motive For the Lord the God of Israel saith that he hateth putting away Putting away therefore is thereby signified to be included in the treacherous dealing warned of And our Saviour saith that though Moses for the hardness of their hearts suffered them to put away their wives and wrote them such a precept yet from the beginning it was not so and further addes that whosoever shall put away his wife and marry another commits adultery against her and if a woman shall put away her husband and marry another she commits adultery Mark 10. 3-11 12. Yet in the relation of one part of this saying by Matthew we finde an exception Whosoever shall put away his wife except it be for fornication c. or for the cause of fornication See Matth. 19. 8 9. with chap. 5. 32. According to which our Saviour implies a liberty yet left in some cases though he gives no such commandment in any case for a man to put away his wife for the cause of fornication or that there may be some such cause of fornication for which he may put her away and yet not be chargeable with breaking covenant or committing adultery against her And surely that is such fornication as is properly and originally her act viz. such as in which she treacherously departs from her husband as Jer. 3. 20. and endows and takes to her self another in stead of her husband as Ezek. 16. 31 32 33 34. which is there distinguished from that which is usual in harlots in which they are enticed allured or hired by the adulterer to commit adultery with them And if onely for such fornication of the wife our Saviour still leave a man at liberty to put her away then the liberty given in this exception nothing crosseth the general prohibition of putting away without the exception Because in such a case he is not the first in leaving or putting away and so is not properly said to put her away for she first voluntarily and treacherously leaves him and goes to and takes another in his stead though after she hoth done so he by some publike act divorce or put her away in such wise that she may not return to him nor he to her again or on her after turning refuse to receive or own her again as his wife This I give as my present apprehension of the nature of the fornication meant in the exception to which I am induced both from that general prohibition forementioned as expressed by the holy Ghost in one Evangelist with which I see not how else this should fully agree and I know Wisdoms words are all plain and right nothing perverse cross or clashing one against another in them and if in any thing any of them seem otherwise to us we may be sure we do not yet understand them For though in some one place that is mentioned by the wisdom of God which in another place speaking of the same thing is omitted by the same wisdom yet so as nothing crosseth but each confirms opens and helps to understand the other And I am also induced to it from the nature of Gods dealing with the house of Israel and with his Church and people now which we shall finde to be such as is fitly resembled hereby but much more exceeding in graciousness for he hates putting away and when provoked to it by such treacherous departing from him and taking another in stead of him yet can righteously and is graciously ready to receive them again on their turning to him as we may after shew Jer. 3. 1-20 Ezek. 16. 32. c. I submit my apprehensions herein to correction of better judgements and propound it as my conception That for a single act of fornication meerly or it being not such as in which she treacherously departs from her husband and goes to and takes another in stead of him a man is not to put away his wife yea I suppose he is obliged by the grace of God that hath now appeared by Christ upon her repentance after turnings aside by temptation if he may safely without sinning against his own body to receive her again And which soever of them is first in departing from or putting away the other for what cause soever deals treacherously breaks the covenant and commits adultery against the party so put away as well as with any other with whom they joyn in the life-time of the first Suitable to which is that of the Apostle who gives it as by commandment from the Lord that the wife depart not from the husband but if she depart let her remain unmarried or be reconciled to her husband And let not the husband put away his wife And when he addes in his advice that if an unbelieving yokefellow will depart a brother or sister is not in bondage in such a case yet there he saith that if the unbeliever be pleased to dwell with the believer let not the believer leave them 1 Cor. 7. 10-13 See how God will deal with them that break the covenant in such cases Ezek. 16. 59. 17. 13-19 2. Marriage is abused and profaned by a dishonourable use of it or behaviour in it as to say when either in marrying or seeking and choice of a wife or husband or else in the living together of married persons or their demeanour one towards another the reverence and fear of him by whom marriage is made honourable and the bed undeled is not before our eyes and so our hearts are not inclined to his testimonies but to covetousness or to that wisdom that is from beneath which is earthly sensual and devilish for direction of our steps therein and the thing aimed at therein is not his honour and praise and the promoting the things of his kingdom and in order thereto the direct end and benefit of marriage according to his ordinance but other things preferred before it as may appear in these things 1. When in marrying or in seeking and making choice of a wife or an husband either 1. It is desired and sought as a cover or cloak under which they may hide themselves in the service of unclean and filthy lusts Or 2. When the getting and increase of the riches or honour of this world is the thing sought in it and not a meet
is to be made by a solemn agreement between such persons as may be joyned together in that Covenant And betrothing one to another and Contract made in the presence of God and men and after such manner and custom of the places where they live testified and confirmed as in which it is confirmed before men as Ruth 4. that no man may disanul make void or adde thereto Gal. 3. 15. Still remember and carry this along that this Union and Covenant of Marriage is such as is of one man and one woman in one body as one flesh and admits of no more according to Gods institution and appointment of it from the first For God made them at the beginning male and female one man and one woman and said For this cause shall a man leave his father and his mother and shall cleave to his wife he saith not wives and they twain he saith not They three or They four but They two shall be one flesh This is Marriage And so the bed undefiled is the Marriage-bed modestly intimating the fellowship between married persons as man and wife which is allowed and approved of God See Prov. 5. 18 19 20. 1 Cor. 7. 2 3 4 5. which then is not defiled when no other is accepted into it besides or with them or so known approached to or looked on to that end or in pursuance of such a desire by either of them See Job 31. 1-9 10 11. with Gen. 49. 4. Numb 5. 20. Prov. 5. 17. See how the spiritual wickedness answerable to such defiling the bed is expressed Isai 57. 8. 2. The next consideration is what is to be understood by its being honourable in all It appears by that which is opposed to it in the other branch of the Text which is Gods judging disallowing condemning punishing Whoremongers and Adulterers That by its being honourable is meant that it is allowed and approved of God in his word and works and by him made comely and of good report among men as a laudable and comely means of Gods appointment and approvement and by him ordained to honourable ends as 1. For mans having a meet help and companion God having first formed the man of the dust of the earth and breathed into his nostrils the breath of life in which he became a living soul and was made after Gods own image or likeness judged that it was not good for man to be alone or without one of the same kinde for among all the other creatures there was not found an help meet for him he therefore formed the woman of the man and gave her to him as a meet help and companion Gen. 2. 7 18 20 c. for the instrumental bringing forth a godly seed a seed of God or after his image and likeness and brought forth according to his will in a way of his allowance and approvement See Mal. 2. 15. Did not he make one yet had he the residue of the spirit He could have made more as well as one but he made one and but one and wherefore one that he might seek a godly seed Therefore he made a woman of the man and for him that man might not generate with any of the other creatures but might have one of himself for a meet help that he might beget in his own likeness who was made after the image of God and therefore but one that he might have a godly seed or a seed brought forth according to Gods minde an holy seed as opposed to a seed of fornication And so Marriage still is honourable in all a laudable means and way approved and appointed of God for the seeking and bringing forth such a seed as of which neither man nor woman shall be ashamed to have or to have had As well as also for society and mutual solace and helpfulness in all things pertaining to them to do and suffer in their bringing up children for the Lord and seeking his glory in all things And so 2. A comely and laudable means of Gods appointment for avoiding fornication which it is his will we should abstain and flee from See 1 Cor. 7. 2 3 4 5 9. 3. It is also ordained to be to us a mystical signe and resemblance of another Marriage that is heavenly spiritual and glorious as in a threefold consideration 1. That union between the humanity and the Deity and so between God and man in the person of the Son of God in whom the Word was made flesh This though a nearer union then can be fully resembled by the natural Marriage being a personal union an union of two natures in one person yet is also resembled by a Marriage because as in Marriage the debts arrearages and forfeitures of the woman become the mans and he becomes surety for them for her good and for the Creditors satisfaction so and much more in this Gods Son being made of a woman was made under the Law for us that were under the Law and all our sins debts arrearages and forfeitures to God met together on him and he became our surety for good And also because as in Marriage all the riches glory and dignity of the man becomes the womans and she is invested and dignified with it so and much more in this all the riches glory and dignity of the Son of God and that is the glory of the Fathers own self which he had with him before the world was is become mans so as the humane nature is enriched and glorified with it in the person of the Son of God made man whence the glory of the Word made flesh is said to be the glory of the onely begotten Son of God full of grace and truth and as such the eye-witnesses beheld it Joh. 1. 14. and believers do now spiritually and by faith behold it For these and other such reasons this union in which the Word was made flesh and the Son of man was glorified with God is resembled by a Marriage which a King made for his son and sent his servants to call good and bad to the wedding-feast Matth. 22. 2-10 with Prov. 9. 1-6 This also may be signified at least as the root and foundation of that in Jer. 3. 14. Turn O backsliding children saith the Lord for I am married to you as may appear in comparing it with that Jer. 31. 22. How long wilt thou go about O thou backsliding daughter The Lord hath created a new thing in the earth a woman shall compass a man II. That spiritual uniting reconciliation or Marriage of men to Christ and so to God in Christ which is graciously tendered by Christ in the Gospel unto all men in due time upon this ground that the first is already made in Christ for them and therein all things ready Isai 55. 1 2 3 4 5 6. with 2 Cor. 5. 14-19 with Matth. 22. and Prov. 9. and which is made in the first-fruits between Christ and the Church even while they are here on earth
and so in a great sort between Christ and every believing soul Which also was typified by Gods espousing and marrying the whole house of Judah and Israel to himself as to their own one husband and their becoming his after a peculiar sort above all people Jer. 2. 2. and 31. 32. Ezek. 16. 8 c. Isai 5. This gracious and spiritual Marriage as also that type and figure of it now mentioned was is more especially and frequently resembled by the natural and earthly marriage see an instance or two Ephes 5. 23-32 The Apostle first instructing wives to be subject to their own husbands as the Church is to Christ gives this reason that the husband is the head of the wife even as Christ is the head of the Church And then instructing husbands to love their wives even as Christ loved the Church and gave himself for it yea to love and cherish her as his own flesh even as the Lord the Church and thereto shewing that a mans wife is one body one flesh with himself And that for this cause a man shall leave his father and mother and shall cleave to his wife He addes that this is a great mystery but I speak says he concerning Christ and the Church that is it is not so great a mystery in it self but as it resembles the union and marriage between Christ and the Church Therefore elsewhere he saith that as he that is joyned to a woman is one body for two saith he shall be one flesh so he that is joyned to the Lord is one spirit And therefore admonisheth to flee fornication as well because marriage is so honourable in the thing resembled by it as also because in being joyned to the Lord they are made one spirit with him and so one body in the unity of the Spirit therefore not to defile his body his temple by taking the members of Christ and making them the members of an harlot See 1 Cor. 6. 15-19 whence also he warneth of spiritual fornication for says he I have espoused you to one husband that I may present you a chaste virgia to Christ 2 Cor. 11. 2. Yea that earthly marriages according to Gods institution of them from the beginning are ordained for a signe and resemblance of this heavenly and spiritual marriage and therefore honourable in all appears by the holy Ghosts making use of them and the obligations of them and loves pertaining to them occasionally to set before us this heavenly and spiritual marriage and the things pertaining thereto See Psal 45. tot thence intituled A song of loves and the whole book of Canticles Yea to set before us that forementioned type of this and therein also the thing it self and the evil of spiritual fornication by the evil and shamefulness of a wife's dealing treacherously with her husband See the fore-cited Scriptures Isai 5. 1 c. Jer. 2 3 chapters Ezek. 16. tot with Hos 1 2 3 chapters And indeed all spiritual fornication and treacherous dealing of that kinde is and always was found on the womans part that is on the Churches part not on Gods and Christs part who is the head and husband in him is no iniquity he hates such treachery and putting away as we shall after further shew And this was spoken to them as well as many other things by ensamples or types which are also written for our instruction upon whom the ends of the world are come 1 Cor. 106. 11. Heb. 8. 9. 10. III. That glorious marriage in which this between Christ and the Church now spiritually begun shall be compleatly finished between him and them in their souls and bodies re-united in which their vile body shall be fashioned into the likeness of his glorious body and they glorified together with him And in which Jerusalem shall be gloriously married even their land shall be married and the seed and off-spring that shall then be reserved and brought forth out of them shall be married to him and therein also to them the children of the first resurrection and that according to such a Covenant and in such manner as they never before were married At which Marriage and on that mountain the Lord will make to all people a glorious feast See Isai 25. 6 c. They are pronounced blessed that shall be called unto this Marriage-supper of the Lamb to sit down with him then when the Bride the Lambs wife hath made her self ready even as they are pronounced blessâ—d and holy that have part in the first resurrection for on such the second death shall have no power but they shall be priests of God and of Christ and shall reign with him a thousand years Rev. 19. 7 8. 9. and 20. 6. with Matth. 25. 10. Luke 22. 28 29 30. This is that resembled by natural or earthly Marriages in the prophecie of it Isa 62. 4 5. Thou shalt no more be termed Forsaken nor thy land desolate but thou shalt be called Hephzi-bah and thy land Beulah for the Lord delighteth in thee and thy land shall be married for as a young man marrieth a virgin shall thy sons marry thee and as the bridegroom rejoyceth over the bride so shall thy God rejoyce over thee See also Jer. 31. 31 32 c. Hos 2. 19 20. Thus and for these honourable ends and purposes Marriage is honourable in all and the bed undefiled In all namely in all men or persons of mankinde male and female whether believers or unbelievers whether rich or poor and of what order rank degree or place soever they be in the Church or out of it So that whosoever desire it being such as are fit for it and may be joyned together according to that Covenant in its primitive institution they may marry with Gods allowance Though believers are admonished not to be unequally yoked with unbelievers and so to marry onely in the Lord yet the ignorant prophane and unbelievers are nowhere forbidden of God to marry but that is allowed them and made clean comely and honourable for their enjoyment and use as one of those demonstrations of his goodness towards them by which he is leading them to repentance Which leads us to the third Consideration namely 3. What it is that makes Marriage in such wise honourable in all and the bed undefiled and by what means it becomes so to us To which I say 1. God hath dignified it and made it honourable for all mankinde in the first man Adam by making him at the beginning male and female and first the man one man and then the woman of the man one woman and by giving them one to another as meet helps and companions as aforesaid and so making them twain two of one to be one flesh one body upon their acceptation and mutual consent in his presence and giving this instruction thereupon which being spoken by Adam in his innocencie is mentioned by the Wisdom of God as Gods saying For this cause shall a man
leave his father and his mother and shall cleave to his wife See Gen. 2. 18 21-25 with Matth. 19. 4 5. and Mal. 2. 14 15. Thus did God dignifie it and make it honourable for all mankinde in the first Adam But 2. That it now becomes honourable to us sinful and polluted mankinde and that such enjoyment and use of it as aforesaid is laudable and comely in all is onely by means of the socrifice and mediation of the man Christ Jesus the second Adam by whom it is sanctified and made clean for our use from that shame confusion and pollution that we had procured to our selves in it and in all conditions relations and enjoyments For notwithstanding God had dignified it and made it honourable in the first man and woman as in their first constitution and that was for all in that first publike man male and female yet sin being once entred and death by sin it could not have been honourable in them nor in any of their posterity unless God had devised a means for his banished that they might not be utterly expelled both from his presence and mercy unless God had provided a remedy in a second Adam for sin is a shame and reproach to any people and doth make a separation between God and them and hide good things from them Pro. 14. 34. Jer. 5. 25. Now the first Adam both male and female presently after their creation and excellent constitution sinned against their Creator and therein the whole Nature sinned and departed from God and became polluted with all uncleanness and enmity to him and so came short of that glory of God in and unto which they were created And brought shame and dishonour upon themselves and upon their state and relation of marriage and on the fruit of the body and of the Womb so that all mankind became cursed in all relations conditions and injoyments and in all that they had and did as in and from the first man Adam See Gen. 3. 16 17. Deut. 28. 15. c. with Rom. 3. 9-19-23 Ch. 5. 12. But God hath found out a Ransom a Redeemer and Healer for all mankinde without respect of persons 2 Sam. 14. 14. Rom. 3. 21 22 23. c. and 5. 12-18 God hath crowned his son Jesus with glory and honour above men and Angels that he by the grace of God should taste death for every man And he that onely one in a body prepared him to that purpose dyed for all as the second Adam a surety and publick person in the room and stead of all he dyed their death and therein suffered all the shame reproach and wrath that was their due for the sins and trespasses of the world that came in by the disobedience of one and occasioned the breach between God and man at the first And therein God was in Christ reconciling the world to himself not imputing their trespasses to them For he hath made him that knew no sin to be sin for us And this for our behoof and commodity that men condemned and dead at Law might live to a comfortable injoyment of his mercies in marriage and the fruits thereof and in a comfortable use of the Creature to the end that they that thus live in their several ages should not benceforth live to themselves but to him that dyed for them and rose again that so through the grace of God bringing salvation to all men in due time they might be made the righteousness of God in him Heb. 2. 9. 2 Cor. 5. 14 15 19 21. with 1 Tim. 2. 6. Tit. 2. 11 12. Wherefore also he is by means of the same death the Mediator between God and man making intercession for the transgressors for the daily taking away those sins of the people in which when light comes they chuse darkness rather that judgement may not speedily be executed but mercies yet continued to rebellious ones 1 Tim. 2. 5 6. Psal 68. 18 19 20. Isa 53. 12. Luk. 13. 6-9 And by means of these two the sacrifice and intercession of the Man Christ Jesus in whom the nature of man is married to God and who is that one Mediator between God and man marriage is sanctified and become honourable in all and so every creature of God sanctified that is made clean for our use that it may be received with thanksgiving of them that believe and know the truth For it is sanctified saith the Apostle 1 Tim. 4. 5. by the word of God and prayer that is by the word that was made flesh for us and by his intercession for us By his being made flesh and so by the sacrifice of his own Body once for all made perfect through sufferings he hath made peace for the sins of the world imputed to him abolished death taken the sting out of it redeemed us to himself from the curse of the law And so far taken the evil of the curse and shame out of marriage and creature-injoyments that we may have a laudable and comfortable injoyment of them though still some fruits and remembrances of our sin is left upon them for gratious ends and therefore in the hand of the Mediator who orders them for our good And by his prayer or continued intercession for us he still sanctifies those injoyments of the creature and makes them clean for our use against the provocation of our daily iniquities of a new sort which otherwise would render them unclean and polluted to us full of shame misery and curse which now are filled with gladness refreshing and mercy to men even in all and this that they may be received with thanksgiving as aforesaid of them that believe and know the truth Behold in all this the Lamb of God that taketh away the sins of the world for because He by the grace of God tasted death for every man and gave himself a ransome for all and is our peace the propitiation for the sins of the whole world Therefore Marriage is honourable in all and the bed undefiled We come in the last place to consider some usefulness of this Instruction 1. It aggravates the sin of Fornication if God had prohibited Marriage to any man or to any sort or order of men or rendred it dishonourable or uncomely for any to marry fornication in such had been more excuseable But when at such a rate as through the sacrifice and mediation of his Son and to such a gracious end that men might be accommodated with the more chearfulness to live to him and serve him God hath made marriage honourable in all and the bed undefiled for any to walk in and serve the lusts of uncleanness in whoredom and adultery or seeking content and satisfying to the natural concupiscences in any way forbidden of God must needs be out of measure sinful because without necessity there was a sanctified means to avoid it which either they had or might have had for seeking it of God according to his Will who knows