tryeth the reins that he may give to every one according to his ways he hath said it and shall he not do it Whoremongers and Adulterers God will judge Yea therefore so much the more as a man seeks to hide and cover his sin so much the more he engageth the Almighty against him to finde it out and manifest it and bring him to shame Therefore the Prophet Isaiah denounceth Wo against them that seek deep to hide their Counsel from the Lord and their works are in the dark and they say Who seeth us and who knoweth us Isai 29. 15. And the Prophet David confirms the truth of it by his own experience Psal 32. where after he hath said Blessed is he whose transgression is forgiven whose sin is covered to whom the Lord imputeth not iniquity and signified that this blessing comes upon the man in whose spirit is no guile whose inward thought and bent is not fixed and secretly set to hide and cover that he may hold fast or not take shame wheâ— God is graciously making manifest and judgeing he then … s That when he kept silence that is as appears by what goes before and follows while he guilefully sought to hide and cover his sins his bones waxed old through his roaring all the day long For day and night Gods hand was heavy upon him so that his moisture was turned into the drought of summer Then being brought to it with labour he acknowledged his sin and did not hide his iniquity and the Lord forgave the iniquity of his sin and became his hiding place And thence he instructs others not to be as the horse or mule and warneth them that many sorrows shall be to the wicked He that hideth his sin shall not prosper but he that confesseth and for saketh findeth mercy Prov. 28. 13. If we would judge our selves we should not be judged Let a man therefore examine himself his ways and works in the light of the Lord even in the glass of the Gospel looking into and confidering the Lords body that was broken for his sins and as that discovers the vileness and sinfulness of any of his ways and works let him not straight way go away from it shunning the light because his deeds are reproved by it but still continue looking into that perfect Law of Liberty and timely acknowledge his transgressions and the iniquity of his sin as discovered and reproved thereby and seek help and healing in the Name of the Lord not yielding his minde or members to unrighteousness but yeilding them up to God and avoiding the occasions by which he hath been led into snares that so he may prove what is that good perfect and acceptable Will of God in Christ Jesus concerning him for this is the Will of God even your sanctification and that ye should abstain from fornication if we live in the Spirit let us walk in the Spirit minding the things of the Spirit which he testifies of Christ and yielding up our selves as that is working in us to will and to do and we shall not fulfil the lusts of the flesh though it be lusting and warring in the members For sin shall not have dominion over you for ye are not under the law but under grace but if we live after the flesh we shall dye Oh take heed of engaging the … hty against us for whoever hardned themselves ag … him and prospered be not deceived God will not be mocked what a man soweth that shall he reap he that soweth to his flesh making provision for it that he may fulfill its lusts shall of it reap corruption And Whoremongers and Adulterers God will judge I might have added by way of further Usefulness of the whole consideration of this later branch of the sentence That if God will so certainly and so severely according to his rule in the Gospel judge Whoremongers and Adulterers What will he do to spiritual fornicators how certainly and severely will he judge that uncleanness and filthiness of the spirit that directly and properly answers to such filthiness of the flesh as is already detected 〈◊〉 such aâ—in which the Church or any particular society or member any soul that hath been in any measure espoused to that one husband the onely chief Bishop and Shepherd of souls treacherously departs from him as a wife treacherously deparâ—â— from her husband and hasteth to or endows another in stead of him giving that to them whether things or persons which is onely due to him and seeking those things in them which he is abundantly and in truth onely for us and to us or in such respects assuming his place as before is in some measure shewed I say how certainly and severely will he judge this spiritual fornication in those that wickedly against his gracious warnings commit and persist in it May I not say much more or with greater severity of wrath then the carnal onely at least in many of the branches of it such as answer to and are resembled by the highest and worst degrees of carnal fornication for thereby the temple of God is still more dangerously and desperately defiled and destroyed and therefore swift destruction brought upon themselves by the destroyers thereof as might be shewed in 1 Cor. 3. 11 12-16 17 18. with 2 Pet. 2. 1 2 c. 2 Cor. 1â— â— 3. â— Tim. 2. 16 17 18. with Chap. 3. 1-8 and in many 〈◊〉 Scriptures And I might here adde also but chiefly to such of them as under pretence of godliness and great boasts of liberty and high and spiritual attainments do walk after the flesh in the lust of uncleanuess and despise government speaking evil of dignities c. as more at large in that 2 Pet. 2. and the Epistle of Jude with 2 Tim. 3. 1-8 1 Tim. 4 1 2 3. 2 Thess 2. 3-12 But having already exceeded my intended bounds and my first intention in this being to admonish of carnal fornication and all uncleanness of the flesh I shall here add no more but the mention of my desire that what is said may be so considered as all may be warned in the authority light and strength of the 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
FORNICATION CONDEMNED IN A DOUBLE SENTENCE Commending Marriage in All. Condemning Whoredom in All. OR A brief Consideration of Heb. 13. 4. By THO. MOORE jun. And did not be make one and yet had be the residue of the spirit And wherefore one That he might seek a godly seed Therefore take heed to your spirit and let none deal treacherously with the wife of his youth Mal. 2. 15. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body What know ye not that your body is the temple of the holy Ghost And if any man defile the temple of God him will God destroy 1 Cor. 6. 18 19. 3. 17. LONDON Printed by Ja. Cotterel for the Author and are to be sold by Nath. Crouch at the Cross-Keys in Bishops-gate-street neer Leaden Hall MDCLXVII The Preface Considering how oft and vehemently the Apostles admonish believers in all their Epistles and precepts to the Churches and especially to those among the Gentiles of fornication and all uncleanness and filthiness of the flesh usually mentioning it as the first branch of the evils reproved and to be abstained from as Gal. 5. 19. Eph. 5. 3. Col. 3. 5. 1 Cor. 6. 9. And sometime mentioning it as the general head of the pollutions to be abstained from in order to their sanctification as 1 Thess 4. 3. I have been inquisitive what might be the reason and meaning of it and have in such enquiry found and perceived some things haply worth observation 1. That there is generally in most men a greater natural promptness and inclination 〈◊〉 the flesh to such kinde of filthiness and uncleannesâ— of the flesh then to many or most other wayes of iniquity this is signified or intimately implyed in this that when the holy Ghost distinguisheth the lusts of the flesh under these two heads the desire of the flesh and of the minde Eph. 2. 3. or into more branches as the lust of the flesh the lust of the eye and the pride of life as 1 John 2. 16. or as in the formentioned Scriptures the desires or lust of the flesh is put first Note that all fleshly and sinful lusts as under both those heads in Eph. 2. 3. are there and elsewhere called the lusts of the flesh as by the flesh is meant the carnal minde or body of sin which is enmity to God and is not subject to his Law nor can be so that they that are in it cannot please God Rom. 8. 1-12 This is called flesh of man because conceived by him in his listening to Satan and because from thence it is become a natural disease over-spreading the whole natural man in his body and in his minde as he is naturally descended from Adam For as so the Apostle saith He was carnal sold under sin It consists of ignorance and enmity to God and jealousies of him together with vain and high thoughts of our selves and desires of equality with God And was at first conceived by listening to and parlying with that temptation of Satan Hath God said c. Is there not some secret will in God contrary to that revealed some design to keep you back from arriving at that happiness and contentment which you â—ay attain in improving your natural faculties and freedom Now this body of sin with its members diffuseth it self and is stirring and working in the whole man leading captive in all his natural desires affections and actings and thus it is still in them warring who through grace are not in it but in the Spirit And the desires of the natural body which are after ease pleasure and contentment to it self these as polluted and instigated by the carnal minde which provokes to seek the same in such things or in such a way and manner as is forbidden of God are more properly called the desires or lusts of the flesh as by flesh is meant the natural body or outward man And the desires of the natural minde and soul of man which are after those things which according to its reason understanding and judgement are best for the man these as corrupted and moved by the carnal minde under which also it is sold are more properly called the desires of the minde and by the Apostle John the lust of the eye and the pride of life And these are after the riches honour and wisdom of the world or the establishing a righteousness of ones own such things and in suchwise as to his corrupted reason promise to make him rich and excellent in himself to give him a self-sufficiency Now the first sort of these fleshly lusts the grosser and more sensual the appetites of the flesh or natural body as corrupted and sold under sin are put first where they are distinguished to signifie as is said a more powerful inclination and promptness in men generally unto them yea even in believers where the minde is in part renewed yet this law of sin hath its dwelling and operation still in the members working in them all manner of concupiscence and leading captive to bring forth fruit to death in which also it will prevail if not abstained from in the light and strength of the grace of God bringing salvation And by reason of the prevalency and dominion of this sensual carnality in the natural powers the admonitions against this grosser filthiness are first placed and more abundantly and vehemently urged And however through pride men will not acknowledge it but every one almost if they can but hide it so as it appear not openly or palpably are ready to say they abhor and are free from inclination and desire to such filthiness as Whoredom Adultery or uncleanness of that nature yet it is not so but generally there is in most men naturally a great propensity to the following those sensual desires after that which is forbidden the flesh as corrupted by sin dwelling in it is alwayes provoking to it therefore there is need of more instructions and vehement admonitions and warnings against it 2. The Gentiles that knew not God but walked in the ways of their own heart did generally allow themselves in such kinde of uncleanness and filthiness of the flesh possessing their bodies in the lust of concupiscence 1 Thessalon 4. 5. 1 Cor. 5. 1-10 And were the more hardned therein after any rejection of the light of the knowledge of God brought to them Rom. 1. 24 c. Yea also among the Jews that had been and still was allowed that was now declared to be fornication and uncleanness as is shewed in the following discourse And this gave a twofold reason for the Apostles so placing and urging their admonitions of this nature 1. The believers wrote to had bad their education and conversation among such and were sometimes such fulfilling with allowance the desires of the flesh and of the minde even as others Eph. 2. 2 3. 1 Cor. 6. 9-11 Tit. 3. 3 And therefore though now
in part and but newly redeemed from them and renewed in spirit yet had the more of the relicks of such natural filthiness and the more powerfully yet warring in their members for it is the more hard to learn to eschew any evil by how much the more a man hath been accustomed to it Jer. 13. 23. yea a man is more rooted in such a vain conversation as hath been received by tradition from fathers 1 Pet. 1. 18. And the sins of the youth cleave as it were to the bone Job 20. 11. And as nothing can truely redeem the soul and turn it from such sins and idols unto God but the precious blood of Christ so there is need of so much the more urging and applying that with its instructions and reproofs unto and against such evils as are as it were bred up and nourished in the flesh and from the youth And so we have all of us most need to be watchful in the Spirit against the sins of our youth and in the light and strength of Gods grace in Christ to keep us from our own iniquities 2. They had the more temptations and provocations to such uncleanness by still being and dwelling among such as with whom it was generally used and allowed There being little of outward shame or fear among men to restrain from it such as were not restrained by the grace of God would be the more tempting and provoking and think strange if others did not run with them to the same excess of riot 1 Pet. 4. 2 3 c. And surely inticements and provocations of that nature are as snares and bands which a man may escape onely by being in the fear of the Lord all the day Eccles 7. 26. with Prov. 23. 17. 1. 10 c. Therefore we are instructed not to be amongst wine-bibbers c. nor to have fellowship with the unfruitful works or workers of darkness but to come out from among them and be separate so as we may not touch the unclean thing Be not deceived evil communication corrupts good manners Therefore a wake stand up from the dead forsake the foolish and live and go in the way of understanding Prov. 23. 20 c. 9. 6. 2 Cor. 6. 14 15 c. Eph. 5. 6-11 14. 1 Cor. 15. 33 34. For there is in us while here and especially while retaining any youth or strength of nature matter for such temptations to work upon yea sin on such temptations works the more powerfully all manner of concupiscence from the commandment forbidding it especially after that hath appeared and come to a man by the light of the Gospel 3. These sensual appetites or desires of the flesh do more directly and grosly defile the man if not abstained from and so are more directly and immediately cross and opposite to sanctification other lusts of the flesh may and will if followed as much and dangerously defile a man and barden him against the sanctification of the Spirit it may be some of the desires of the minde after those spiritual wickednesses in which spiritual fornication is eminently found more dangerously and the rather because a man following them is pure in his own eyes and yet not washed from his filthiness but these I say more directly immediately and grosly do defile the man in himself and before God and men and so defile Gods temple as is more largely shewed in the latter end of the ensuing treatise Yea 4. Those things that render other sins and ways of iniquity most vile polluting and abominable are found eminently in this and it is composed of nothing else As to say 1. An earnest and greedy following that sinful lust and desire after that which is forbidden This is that in covetousness rendring it most vile and hateful in the sight of God and men though it contain many other branches and ways of inquity in it a not being contented with such things as they have or as are given and allowed them of God by Christ and they may have and use and in some sort seek with his allowance nor to seek and desire after that but still more desiring and lusting after the forbidden fruit that which is anothers and not theirs or which they cannot have or seek with his allowance and in his way as in Ahabs earnest longing for Naboth's Vine-yard and in any mans coveting that which is his Neighbours and seeking to increase to himself that which is not his in which he is said to covet an evil covetousness and to consult shame to his house Hab. 2. 6 8 10. hence covetousness is ranked with uncleanness of the flesh and placed next it yea as a branch of like uncleanness See Eph. 5. 3-5 Col. 3. 5 c. Now this longing and unsatisfied desire after the forbidden fruit which is a principal thing in covetousness that renders it vile and hateful and so we might say in other sins and ways of iniquity this is found most eminently in this lust of uncleanness and indeed it 's nothing else or hath no other desire or lust in it but such a desire cherished and followed 2. Rebellion against God in the pride and height of the spirit a despising sleighting and rejecting him and his gracious government and provision This is that in treason or rebellion against earthly Governours Principalities and powers that God by his providence sets over us though there may be many other evils in it yet this is that in which the wickness and hatefulness of it is chiefly evidenced and aggravated He that resisteth the power resisteth the ordinance of God and shall therefore receive to himself damnation or judgement from God Rom. 13. 2. Hence the despising government and speaking evil of dignities is ranked together with the walking after the flesh in the lust of uncleannese as that in which there is a like despising of Gods government and therefore falls under a like judgement 2 Pet. 2. 10. with 1 Sam. 8. 7. 10. 26 27. This also we might have shewed in covetousness and other ways of iniquity as that which chiefly renders them vile hateful and abominable to God Now this is eminenty found in them that walk after the flesh in the lust of uncleanness a proud and stubborn despising and rejecting his gracious Law Government and Provision as might be particularly shewed both in the married and unmarried and may appear in what is said in the following discourse of the honourableness of Marriage in all to which I refer the Reader Yea I might have added that rebellion is as the sin of witchcraft in which a man not content with that complyance and combination made with Satan by our nature in the first natural root of it doth voluntarily against light and warning and so stubbornly make a new and personal compliance and confederacy with Satan for himself and so sells himself to work wickedness 1 Sam. 15. 23. with 1 King 21. 25 Hence also it is that this uncleanness and filthiness
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 c. Joh. 16. 8 9 10. that is by taking of the things of Christ and shewing them namely what he hath done and is become for sinners and so glorifying him he shall manifest and evince to them that it is their own wilful sin and great iniquity that they believe not on him and that that is the reason that all other sins which thereby are rendred odious and out of measure sinful prevail over them and that they remain still in them and are not washed from them In this sense of judging Ezekiel is called upon as Gods mouth and messenger to judge the Elders of Israel and the bloudy City Wilt thou judge them son of man wilt thou judge them Cause them to know their abominations See Ezek. 20. 4. 22. 2. 23. 36. And for this I dare appeal to all Whoremongers and Adulterers but more especially to those to whom the plain declaration of the Gospel hath come though God leaves not himself without witness to any and most of all to those of them that have gone on in their evil ways following their unclean and sinful lusts till they have brought further wrath shame and judgement upon themselves whether before it hath come to that God hath not oftentimes by the spiritual convictions and reproofs of his instruction by his servants or otherwise also judged them in their own mindes and consciences hath he not graciously shewed them their abominations and how hateful to him in discovering an open fountain for their washing hath not his goodness oft-times melted and moved to repentance hath he not many ways cryed to them Oh do not this abominable thing that I hute though they would take no notice of it nor take shame but went on hiding and holding fast their deceit till a deceived heart turned them more aside and they hardened their hearts to a treasuring up more wrath against the day of wrath Jer. 44. 3 4. Rom. 2. 4. And if any of them should not acknowledge so much yet let God be true and every man a lyer I know they bely the Lord in not acknowledging it because I know he is holy in all his ways and righteous in all his works according to that manifestation of himself in his Son I know he will have no fellowship with iniquity nor shall the sinner stand as approved or allowed in his sight but even while he defers his anger and holds his peace in respect of the judgements of his hand not rebuking in fury poured out yet in this first and more gracious way of judging he speaks once and twice before he strike though men will not perceive or regard it Job 33. 14 c. Zech. 7. 9 12. Oh the folly and madness in the heart of sinners that will not submit to his judgement nor take shame while he is graciously judging that they might turn from their iniquities and understand his truth How do they lay themselves open to wrath for still this decree remains against them Wheremongers and Adulterers God will judge whereas had they submitted to this his merciful judging them by the Gospel and the reproofs of his instruction and turned in the light and power of his reproofs unto him their former wickedness should not have been remembred against them in heaven their name should have been changed and a new name given them and so this decree had lyen no longer against them because they had not been such now in Gods account But they remaining still Whoremongers and Adulterers however judged reproved and condemned for it by the Lord according to the Gospel the decree still lies as much against them as ever for it lies for ever against Whoremongers and Adulterers Whoremongers and Adulterers God will judge And so They not receiving reproof but still remaining such especially after God hath spoken once and again by the Gospel 2. God will severely judge them by the judgements of his hand in this present life and world while yet in mercy he doth not cut them off in their iniquity he will judge them as women that break wedlock and shed bloud are judged See Ezek. 16. 35 38-40 c. See also Prov. 6. 32 c. Whoso committeth adultery with a woman lacketh understanding he that doth it destroyeth his own soul A wound and dishonour shall he get and his reproach shall not be wiped away Yea a whore will bring a man to a piece of bread and the adulteress will hunt for the precious life vers 24 25 26 c. True it is he oft-times defers his anger and doth not speedily execute such judgements on such workers of iniquity or with less severity where they have had less means of knowledge of better things but because he leaves not himself without witness to any even of his goodness that is in and through a Saviour moving to repentance therefore he will judge and that without respect of persons according to every mans ways for all the ways of a man are before the eyes of the Lord and he pondereth all his goings His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins For to God belongeth vengeance and recompence and shall not he correct who chastiseth the heathen for such things Prov. 5. 19 20 21. Psal 94. 1 7-10 Rom. 1. 18 c. Abuse not therefore his patience forbearance and long-suffering as thence to imagine he doth not see or
of the flesh with idolatry which is filthiness of the spirit is ranked together with witchcraft c. See Gal. 5. 19 20. 3. A bruitish sensualness exalting and preferring the sensual desires and appetites out of their place following and serving them in opposition to all right reason and judgement and against all instrustions given rules and order set them in any wise by the onely Lord. This is that chiefly though there be also many other evils in it that renders surfeiting and drunkenness so vile filthy and odious in any man or woman not onely nor so much the affections but the grosser and more sensual appetites are served and preferred before the judgement and so get the victory that the man is swallowed up and besotted by them now this also is eminently found in the walking after the flesh in the lust of uncleanness which is therefore put first and mentioned together with surfeiting and drunkenness as that in which a man is sensual and bruitish and is further besotted in following them See Hos 4. 11 12. with Prov. 23. 27. to the end There being in it therefore a complication of the filthiest dregs of iniquity found in all other fleshly lusts it deserves to be set in the fore-front and so is and shall be in Gods judging it I might also have added that there is spiritual fornication in it the heart departing from the Lord and from his testimonies and way to seek counsel and satisfaction elsewhere and yeild themselves and their members servants to other lords besides him but I shall not here inlarge any further to it These things considered and finding also by too sad experience that there is need of urging and pressing instructions and admonitions of this nature even among believers I have some time since wrote something upon 1 Thess 4. 3. which I was often pressed in my spirit to make more publick but either neglected or was hindred until I was less sensible of the need of it or began to hope that as touching that those that would so read or hear as to give any earnest heed to what I had to say from the testimony of the Lord had no need that I should write unto or for them But now being again made sensible of need and reproved for my neglect or deferring of what I was so much pressed in spirit to I have here given according to my weak and little measure of understanding the sence of that double sentence of the Apostle Heb. 13. 4. with some instructions arising from the consideration of it and could have been glad to have added the following admonition and exhortation with encouragement Let Your conversation be without covetousness and be content with such things as ye have for God hath said I will never leave thee nor forsake thee c. But for want of time to write and means to put it out I must yet forbear though I think it as needful to be added as this was to go first and that too in order to the abstaining from fornication and filthiness of the flesh for not onely is covetousness as it is or hath in it a lust after the forbidden fruit or that which God hath not given or allowed us and so which we have not in and by Christ Jesus the Lord the direct root of this But many times covetousness more properly or as more strictly taken for the love of mony and will to be rich in ones self which also springs from the natural ignorance of and enmity to God and vain thoughts of our selves and idolatrous esteem of other things is that which leads many into this temptation and snare and into many foolish and hurtful lusts and makes them slaves to the filthy and base lusts of men their own or others yea it is the root of all evil more directly or remotely And oh that I were more sit for it and then if God preserve me and give opportunity I shall desire to have one blow at the root In the mean time and always that the Lord may deliver us all from it and incline our hearts to his testimonies and not unto it for counsel and strength to guide our feet in the way of peace and holiness without which no man shall see the Lord is the desire of The most unmeet to reprove or admonish others of all that have tasted that the Lord is gracious January 12 1666. Tho. Moore Junior ERRATA PAge 5. line 23. put out great P. 17. l. 4. read not so to be taken P. 30. l. 11. put out afterward P. 36. l. 1. r. maâ— 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 c. 2. What is meant by its being Honourable in all 3. What makes it so and how it becomes so to us Lastly of what Use this is to us 1. The Marriage here directly spoken of is that which is natural of in the flesh and yet such as may and in believers ought to be in the Lord also It is the uniting or joyning together in the flesh of one man and one woman that were before both of them free and unmarried The joyning them together as one flesh one body and that by mutual Consent and solemn Covenant in the presence of God and publikely testified And God is after a peculiar sort a witness of that Covenant having allowed and appointed it for good and holy ends as shall after be shewed Therefore also they are said to be joyned together by him when with mutual consent any one man and one woman that were before both free as aforesaid do so take and give themselves and are so taken and given one to another And whom God hath so joyned together no man may put asunder nor ought they either of them to break that union or covenant by dealing treacherously or fraudalently one with another Mal. 2. 14 15. Matth. 19 4 5. This Marriage was at the first made by God more immediately or by the ministration of Angels in his bringing the woman to the man after he had made her of the man and giving her to him in a solemn manner to be his wife an help meet for him in the flesh and in the Lord. And by the mans taking her as the gift of God into such union of the flesh to be one body one flesh with him and that in the presence of God and of his holy Angels who are still witnesses of that Covenant between a man and the wife of his youth And upon that gift of God and his so taking her she became his wife And so still Marriage hath been with Gods allowance and
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
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 womans listning to or accepting an husband 2. In betrothing and marrying in righteousness 3. In the demeanour of the married persons towards each other 1. Those I shall mention as resembled by the nature of the Marriage-covenant are 1. That as in the earthly marriage there is a mutual consent and agreement and solemn covenant made by both parties without which they are not joyned together according to Gods ordinance so in the spiritual marriage there is a mutual consent and agreement between Christ and the Church and so on the part of every member in particular without which they are not so joyned to the Lord as to be made of his Spouse his Body his true Sanctuary So much is signified in our types the whole house of Israel when he sware unto them and entred into covenant with them and they became his in the day that he brought them out of the land of Egypt their time was the time of love And he remembred the kindness of their youth the love of their espousals in which they went after him in the wilderness c. They had avouched him that day to be their God and he had avouched them to be his people See Ezek. 16. 8. with Jer. 2. 2. and Deut. 26. 17 18. So likewise those that are of the true Sanctuary of the Spouse and Church of Christ the peculiarly beloved of the Lord they are those that have made a covenant with him by sacrifice Psal 50. 5. even by the sacrifice which he hath first prepared for them and given to them for a witness of his love and for a covenant to the people and so they are said to be reconciled to God by Jesus Christ 2 Cor. 5. 18. with Isai 55. 3 4 5 6. Not onely his Word hath come unto them in power c. for so it doth to them that reject it and will none of him in the plain and faithful ministration of it he therefore that despiseth despiseth not man but God who hath given of his spirit to accompany such faithful ministration of his Word 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 joyning them to the Lord so that they turned from idols to God to serve him and to wait for his Son from heaven See 1 Thess 1. 4 5 6 10. and 2. 13. True it is he is the first seeker and wooer of men to be reconciled to God and without his gracious and spiritual calling and drawing no man can come to him and therefore he prevents every man in due time with that yet though he do so and declare his readiness to accept yea and desire that they should come in his drawings and be reconciled and married to him in his Son except they come to him as to a living stone in the powerful drawing influences of him to them they are not as lively stones built up a spiritual house c. Ho every one therefore that thirsteth come to the waters come in the power of the call even to day while he is calling and stretching out his hand if ye will hear his voice harden not your hearts Encline your ear and come unto me hear and your soul shall live and I will make an everlasting covenant with you c. He will not force thee against thy will nor own accept or chuse thee into peculiar favour and fellowship without thy will it is thy heart he desires My son give me thy heart for with the heart man believeth unto righteousness And because he knows thou hast neither heart nor power to will or chuse him nor light in thy understanding to perceive his preciousness that might draw thy soul after him therefore in and for that love of pitie and compassion he had to thee and desire after thee even when thou wast altogether dead in sins and trespasses in which love he gave himself a ransome for thee he becomes himself also a testimony in due time to thee and makes the testimony of himself powerful to open thine eyes so to turn thee from darkness to light and from the power of Satan to God that in turning at the light and power of his gracious drawings and reproofs thou mayst receive the forgiveness of sins and inheritance through the word of his grace with his Saints Onely 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 pretious promises confirmed and made sure for thee in and by that sacrifice of himself and with him given to thee and therein is thy faith and troth plighted to him in laying hold of his Covenant and drawing neer in the sweet allurements and incouragements thereof he will gratiously accept thee and make thee partaker of himself by his own Covenant and by vertue of his own Sacrifice by which he hath obliged and incouraged thee to give thy self to him 2. As in the earthly marriage he that is joyned to a woman is one body for two saith he shall be one flesh So he that is joyned to the Lord is one spirit he is therein baptized and made to drink into that one Spirit of Jesus the Lord by which he was raised from the dead and which immeasurably dwells in him for the fulness of the God-head dwells in him bodily and which comes forth from him in the name of the Father and testifies of him manifesting the glory of God in his face who is the image of God and being made to drink into this Spirit they are of the same minde with Christ and so reconciled in the spirit of their minde unto God for they have the minde of Christ having received his Word they have known surely and believed that he came forth from God and is a true and faithful witness of God and have so received him and are made partakers of him spiritually for through this knowledge of him that is true they are united and made one in and with him that is true even with his Son Jesus Christ and so with the Father in him 1 Cor. 6. 16 17. with chap. 2. 16. 12. 13. 1 John 5. 20. with
chap. 1. 3-7 John 17. 8. As a little further to explain even as the man and wife in marriage are become one in the flâ—sh and in things pertaining to the flesh and outward man So Christ and the soul in this marriage is become one in the Spirit and in things pertaining to the spirit and inward man even in all things pertaining to life and godliness His sufferings his resurrection and glory his Father Spirit Angels children servants all become theirs by Faith not onely prepared given and treasured up in him as in a surety and treasury for them so they were before and are for others that are not joyned to the Lord for by the grace of God he tasted death for every man and gave himself a ransome for all yea he dyed for their sins and rose for their justification according to the Scriptures and is the propitiation for the sins of the whole world and by means thereof hath received gifts in the man for men yea for the rebellious also that the Lord God might dwell among them God hath prepared eternal life in Christ for all and with him in giving him a testimony to men gives eternal life in the gratious discoveries and tenders of it to them in due time but onely he that hath the Son hath life and he hath it in having him with whom God gives all things pertaining to life and godliness and they are received in receiving him even now spiritually and by Faith as he is received They are by the same spirit of Faith by which they are baptized into Christ baptized into his death even into union and fellowship with him in his personal sufferings and resurrection so that by Faith they dyed and were buried with him and are risen with him through the same faith of the operation of God who bath raised him from the dead and are therein taught and strengthned to reckon themselves dead indeed unto sin to its charges and condemning power by the Law in that he dyed to sin once and alive unto God made capable of receiving mercy from him and of being admitted into fellowship with him through the Mediator by his resurrection from the dead by which they are quickned to a lively hope and have consolation and rejoycing in his sufferings and glory as their own it being theirs by Faith And so his Father Spirit promises all theirs by Faith in him yea his Angels servants creatures even Paul Apollo Cephas the world life and death saith the Apostle all is yours and ye are Christs and Christ is Gods 1 John 5. 11 12. Rom. 6. 3-9 c. Col. 2. 12. 1 Cor. 3. 21-23 And on the other hand their weaknesses pollutions wants and imperfections are become his in some answerable sence as the wives are the husbands not now to bear in his own personal body as once he did the imputation of our sins the sence and feeling of all our sicknesses and infirmities so knows how to succour us in ours that still remain upon us But he being raised from the dead dyeth no more nor hath death any more dominion over him nor is sin any more imputed to him But he makes intercession for transgressors and hath compassion even on the ignorant and them that are out of the way and so he is the Saviour of all men the upholder of all that fall that they might know him and believe in him but especially the Saviour of them that believe they being joyned to the Lord their weaknesses and wants are his to heal cleanse and make up for he gave himself for his Church that he might wash and cleanse it with the washing of water by the word and sanctifie it to and for himself and so their works that are theirs as his Spouse are his to perfect what concerns them their sufferings for him his by interpretation and he ingaged on their side as the Apostle and high priest of their profession their special surety or advocate for good to manage their matters for them in heaven and earth to work their works in them and for them to plead their cause and fight their battels and they are taught and strengthned by faith to cast their care on him and wait through the spirit for the hope of his righteousness by faith in perfecting what concerns them Psal 103. 119. 121 122. 138. 8. 145. 18 19. Gal. 5. 5. Heb. 3. 1. 10. 19-23 3. As in the earthly marriage or in the union of it there is but one man and one woman as before is shewed and the woman is originally of the nam yet so as both of God and the man the head of the woman So here 1. The Spouse and Church of Christ is but one the onely one of her mother Cant. 6. 9. Begotten and made by the Father of our Lord Jesus Christ with or through the word of truth the Gospel of Christ Jam. 1. 18. And so Jerusalem that is above whence that glorious Gospel is come forth unto us is said to be the mother of all the members here on earth speaking of those under the plain Revelation of the mystery and now since God hath spoken to us in these last days by his Son they all as Isaac are the children of promise and such onely are counted for the Seed even they that are of faith in all ages the children of the Bondwoman have no part here See Gal. 3. with chap. 4. 21-31 Rom. 4. 9. 8. They are such as are made out of Christ's personal body spiritually and so of his flesh and of his bones Eph. 5. 30. as was resembled by the woman's being made at first of the man in which she was bone of his bone and flesh of his flesh Now the Apostle saith not that we are flesh of his flesh c. But with allusion to that resemblance we are of his flesh and of his bones or members of his body even of his personal body that is to say what we are spiritually as the Spouse and Church of Christ and members thereof in particular we are of and by the vertues of his personal body that was broken for us and in which being raised from the dead he liveth and continueth ever and through the discoveries thereof and therein of the pretiousness of his blood unto us and likewise we are therein united to and made members of that his body as the woman in marriage is of her husband so that his things become ours and our weaknesses and wants his to supply and what concerns us his to perfect as before is shewed They are all by one Spirit baptized into one body c. 1 Cor. 12. 13. And what forms of godliness soever any have if they be not born of that Spirit that testifies of Jesus and commends God's love in him they are not of the beloved not of the chosen Generation There are threescore Queens and fourscore Concubines many 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 onely is the head and husband of this Church the Minister of the true sanctuary the Great and onely High priest over the house of God and to them there is no other Lord Head and Husband chief Bishop and Shepherd of their souls Father of spirits Judge and law-giver though in the world there be many that pretend to such place and power in and over the Church and many that so call and acknowledge them But that it is treacherous dealing and spiritual fornication in any to challenge such place and power in and over his Church even as for a man to have his fathers wife and like it for any especially of those espoused to one husband to own and acknowledge any in his place in any of these things may further be shewed in the following part of this discourse 2. The instructions I shall mention as resembled 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 implyed and contained in the affirmation as applyed to the spiritual As 1. That it is lawful for any man in due time and while it is to day to come to God by Jesus Christ and so to be reconciled and married to the Lord even by the same means by which the earthly marriage is become honourable in all there is an effectual door opened and way made for all men that they might be married to Christ the bars and hindrances that made it unlawful and impossible are broken and removed Jesus Christ by the blood of his Cross hath made peace and atonement for our sins that made the breach and separation between God and us at first and in his being raised and exalted hath obtained justification and redemption in himself as our surety and a release of mankind by the Father from under the sentence of banishment the curse of the law unto himself as their Redeemer and Lord and also power to make reconciliation for the sins of the people that are still imputed to them He that hath made peace is our peace the propitiation for the sins of the whole world as we have before shewed in discovery of the way and means by which marriage is become honourable to us sinners where also is shewed that the great end of that provision made was higher even that men might in their particular persons be reconciled to God and the same is abundantly asserted in the Scriptures of truth hence the Apostle from this ground That God was in Christ reconciling the world to himself not imputing their trespasses to them beseeches men now to be reconciled to God For saith he he hath made him that knew no sin to be sin for us that we might be made the righteousness of God in him 2 Cor. 5. 19-21 He once suffered for sins the just for the unjust being put to death in the flesh but quickned by the Spirit that he might bring us back to God 1 Pet. 3. 18. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men For he hath 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 onely to make the way to it and provision for it in himself but also to draw men in due time in their several ages and that with the cords of love and with the bands of a man with the testimonies of himself as the Son of man and the spiritual commendation of the love of God therein he hath anoynted him with the holy Ghost and power to proclaim liberty to the Captives and therein to give opening of eyes to the blind and power to them that have no strength moving to repentance Him hath God exalted a Prince and a Saviour for to give repentance and forgiveness of sins even to rebellious ones that the Lord might dwell among them Joh. 6. 44. with chap. 8. 12. 12. 35 36 44 46. with Hos 11. 4. Isai 61. 1 2. with chap. 42. 1-7 49. 1-9 Act. 5. 31. with Psal 68. 18 19 20. And he in giving himself a ransome for all gave himself also to be a testimony in due time and having made peace came and preached peace to Jew and Gentile yea he was in all ages preaching by his Spirit to their spirits that were disobedient to his preaching and for their disobedience are now in prison and for this cause and in such manner was the Gospel preached to them by such means as he pleased that they might be judged reproved discovered as men in the flesh and that they might live according to God in the Spirit 1 Tim. 2. 6. Eph. 2. 17. 1 Pet. 3. 19 20. 4. 6. with 2 Cor. 5. 15. Nor left he himself without witness to any but was always crying without even to the sons of men that are yet without calling to them by his servants and other means to behold him Look unto me and be ye saved all the ends of the earth and all the day long while he is so calling stretching out his hand putting forth the light and power of his Spirit making that which may be known of God manifest in them and thereby moving them to repentance and therefore
the despisers are said always to have resisted the holy Ghost Act. 14. 17. 17. 24-28 Prov. 1. 20-24 c. with chap. 8. 1-6 9. 1-6 Isai 65. 1 2. 45. 22. Rom. 1. 18 19-28 2. 4. 10. 18-21 Act. 7. 51. 3. That God not onely allowes it but wills approves and desires it in Christ that men through him might be saved that they might be redeemed and turned from darkness to light and so from under the power of Satan to God and so that therein they might be married to Christ he hath sworn he hath no pleasure at all in the death of the wicked that dieth though they persisting till the day be past he shall laugh at their calamity and mock when their fear cometh yet now he doth not so while yet though dying or in a perishing condition he is not wholly dead or as a tree twice dead and pluckt up by the roots while yet sin is not wholly finished he hath no pleasure at all that they should go on to finish it and bring destruction upon themselves for he would not that any should perish but that all should come to repentance and be saved Ezek. 18. 24 31. 33. 10 11. 2 Pet. 3. 9. Nor can there be a greater argument to evidence the truth of this then that unspeakable gift and prepatation for them in Christ and the provision in him for calling and drawing them in due time of which we have already spoken we may well argue with the wife of Manoah Judg. 13. 23. If the Lord were pleased to stay us saith she he would not have received an offering at our hands nor have sent his Angel to shew us such things as these so and much more may we say If the Lord had any pleasure at all to cut off men in their sins or that they should pine away in their iniquities he would never have himself found out and prepared such a sacrifice such a means for his banished that they might not be expelled and that when otherwise they must needs have dyed in the proper sence of death they must have perished for ever from him and were as water spilt on the ground dead in sins and trespasses neither did nor could seek mercy or reconciliation yea when they were enemies as 2. Sam. 14. 14. Rom. 5. 6-8 Nor would he have sent the Angel of his presence to shew us such things as these to assure us in the light and power of his Spirit that all things are ready and therewith powerfully to invite and call us to the wedding For God so loved the world that he gave his onely begotten Son to be a ransome for all and a testimony in due time as foreshewed that whosoever through this grace believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved John 3. 16 17. Yea he hath declared his acceptation of it as mens kindness that they will accept of him and as that which grievâ—s his Spirit that they will none of him Oh infinite grace and condescention See Jer. 2. 2. Psal 81. 8-13 Isai 48. 17 18. 63. 10. Luk. 19. 41 42. 13. 34. with Matth. 23. 37. who can conceive such a blasphemous thought of the Father of lights in whom is no darkness at all that he should cover hatred with such pretences of love seeing also he abhors that in others Prov. 26. 23-26 See Prov. 8. 6 7 8. 4. That it is an honourable thing for men to be marryed to Christ this may be sufficiently seen in what is said already in the instructions from the nature of Marriage For is it not infinite favour and an unspeakable honour to a man that is a sinner vile dust and ashes and was an enemy and by nature a child of wrath even as others to be admitted and received into a covenant of Peace and reconciliation yea into friendship and familiarity with the Almighty and that by a sacrifice of his own finding out and preparing to be brought into the Kings presence in garments of his own making and preparing for us yea to be joyned to the Lord so as to be an heir together with him of the grace of life and to have all his riches and precious things become ours and 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 ingaged with us and on our side as aforesaid and also to be owned and called by him the sons and friends of God and as if all this were too little to set before us the hope of a far more glorious injoyment of this marriage and the fruits thereof in time to come when he shall be glorified in his Saints and they be glorified together with him we may well say Behold what manner of love is this and whence is this to us as 1 Joh. 3. 1. 1 Chron. 17. 16 17. Luk 1. 43. And yet the honourableness of this state further appears in what is signified and resembled by the honourable ends of Marriage first mentioned as so say That it is the onely and certain means ordained of God for our bringing forth fruit to God that may be acceptable in his sight and remain before him even the fruits of his Spirit in the works of faith and love that may be remembred and rewarded in the day of Christ and spiritual seed or children that may appear on our account as our crown our glory and joy in that day Without me says our Saviour ye can do nothing nothing of this nature out of him or but in union and fellowship with him as is there signified by another resemblance John 15. 5 6. The soul being reconciled and joyned to the Lord by his word received and kept in the heart and abiding in him and walking and working together with him in the unity of the Spirit in what they do they shall bring forth much fruit and the Father shall be glorified by it and it shall remain and they shall ask what they will in his name and it shall be given them the want of this occasions the loss of much work the hasty withering of much fruit that may seem glorious at first and the hindrance of many prayers as in the resemblance 1 Pet. 3. 1-7 Likewise this being joyned to and having fellowship with the Lord resembled by Marriage and the bed undefiled is the onely and certain means ordained of God for avoiding spiritual fornication yea for keeping and cleansing our selves from all filthiness of flesh and spirit He that drinketh of the water that I shall give him saith our Saviour shall never thirst that is drinking still and drinking abundantly of that he shall have such fulness of satisfaction at home as shall preserve him from thirsting after any
of the world their bread shall be plentious and their waters sure Cloath and adorn them with the robe of his own righteousness in which he will make them acceptable before God and fill them with the fruits of it to manward which shall appear to praise at the day of Christ when he will beautifie the meek with salvation Guide them with his counsels and lead them into all truth and shew them things to come and direct their way and work in truth yea he will dwell in them and walk in them and have such spiritual fellowship with them as shall make them fruitful to the increase of the body and to the edifying it self in love and will own their children as his and be the God of them and their Seed and they shall be his sons and daughters And as a faithful Apostle and High Priest of their profession will manage them in it and be with them where-ever he lead them to uphold and strengthen them deliver them from all evil make all things work together for good to them plead their cause fight their battels perfect what concerns them and make their spiritual sacrifices acceptable to God before whom he will also confess their names and in due time receive them to glory 2. The subjection faithfulness and chastity of the Church to Christ unto which she is infinitely obliged by all this grace holiness and faithfulness of her Lord and husband is such as is resembled by that of the wife to her husband And surely it is such as in which she be holy as he is holy chastly devoted and set apart to him and for him as he for her sake hath sanctified himself that she might be sanctified through his truth and so partaker of his holiness that she be onely for him and for no other thing or person in his place that forgetting her own kindred and Fathers house she reverence and worship him as her onely Lord and husband and be subject to him in all things 1. Owning and acknowledging with thankfulness his name as put upon her and counting it her glory and honour to be known and called by it and bear the reproach of it and therefore confessing and not being ashamed of it before men yea commending it as the onely worthy name and not mentioning her own name or suffering her self to be known or called by that or by the name of any other person ordinance work or thing 2. Sitting down under his shaddow to rest satisfied with his fruit to rejoyce in him rest and stay upon him and that grace in him as a sufficient signe and witness of Gods love ground and foundation of faith and hope in God fountain of wisdom righteousness strength and of all things pertaining to life and goldliness for us and so as a sufficient and good rest and refreshing for us considering and feeding upon his flesh which he gave for the life of the world and drinking down his blood that was shed for the remission of our sins and for obtaining all fulness of Spirit and of grace and truth into him for us that so of his fulness we may receive and in such believing view and mindfulness of him and as his words are found discovering him in these things of him eating them and keeping them in our hearts so staying upon him and seeking rest and refreshing to our souls relinquishing for it all other signes witnesses or ways of seeking rest and so all confidence and rejoycing in the flesh and not following any desire of meat for our lust And so putting on and wearing his garments in seeking so to know him that through the knowledge of him we may be found in him our hearts and mindes stayed there and we cloathed with his righteousness before God to give us boldness and render us acceptable in his presence relinquishing for it that of our own and filled with the fruits of it to manward that may be to his praise and the adorning his Name and Doctrine and putting off for it the fruits and works of our own wisdom and desires the deeds of the old man 3. With purpose of heart cleaving and adhering to him as the onely Father of our spirits Lord and Master of our faith fear and worship towards God chief Bishop and Shepherd of our souls our Judge our Law-giver and our King to save us who onely is able to save and to destroy and having our eyes and hearts to him in his Testimony for all wisdom understanding counsel and strength and for all commandments and directions for walking before him and in his house and resting on his Name and the authority of his Testimonies for all O Lord other lords have had dominion over us but by thee onely will we make mention of thy Name and so being subject to him in all things 4. To acquaint ourselves with him seeking and entertaining fellowship with him by an exercise of faith in his Testimony of what he hath done is doing and will do that thence we may prove the effectual working of it in our own spirits reconciling and conforming to him according to the greatness of his power which worketh 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 onely in the yeelding up souls and bodies by his mercies as a living sacrifice to be employed by him and at his dispose whose we are and not our own being double bought or bought in a double or twofold sense yea twice bought with one price his precious bloud and so the sacrifice of his own body made perfect through it with that in presenting and offering it to God the Father in heaven he redeemed and bought us of him from under the curse of the Law to be at his dispose and so he hath bought even them that deny him having given himself a ransom for all And with the same price in his presenting it spiritually by the Gospel to our hearts he hath redeemed or bought us off ourselves and out of or from this present world and our vain conversation therein unto himself that we should be a peculiar people to him c. Therefore we are not our own but by these mercies infinitely obliged to yeeld up to his use and dispose both souls and bodies which are his And not onely so to give him our loves but in the return of all again to him that we have received from him both in the praise and glory of it Not unto us not unto us but to thy Name and to thy grace in Christ for of thy goodness and bounty and of the sufficiencie of that grace have we all our sufficiencie and also in the improvement of it using it to him employing it
for the promoting the things of his kingdom and not for our own ends and pleasure aiming at him as the great end of all our conversation that he may be known and glorified in us and by us in that which he hath done and is become for men in himself and in that which he is doing and will do and also in the returning or bringing and offering to him all the fruit we have brought forth by him and for him even the children or seed after the Spirit for they are his I have espoused you says the Apostle to one husband that I might present you as a chaste virgin to Christ My joy therefore says John the Baptist is fulfilled when the Bridegroom hath the Bride this is that elsewhere called the offering up of the Gentiles and so seeking to build nourish and bring them up into him in all things and for him and so also our children after the flesh And truely as a wife treacherously departs from her husband so do such as have been espoused to this one husband treacherously depart and go a whoring from him when 1. They either are ashamed of his name or count it not glory enough to be known and called by it but seek to magnifie or to be known and distinguished by their own name or the name of some other person or thing besides or together with his name or do receive and are marked with some other name either in the hand as actors in it maintainers and defenders of it or in the fore-head to confess and shew it forth before men Or 2. When though in some sence they would be called by his name to take away their reproach yet they will ear their own bread and wear their own apparel rest not satisfied in his being sent into the world dying for our sins and rising for our justification according to the Scriptures as a sufficient signe witness and revelation of himself what he is for us and to us and so of the Father but seek after some other signe as those Matth. 12. 38 39. 1 Cor. 1. 22-24 An evil and adulterous geneneration saith our Saviour seeketh after a signe and there shall no signe be given unto it but the signe of the Prophet Jonas for as Jonas was three dayes and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth nor are contented to be found in and cloathed with his righteousness onely but seek after some other righteousness or work to commend them to God and to rejoyce in before him and so go about to perfect by the flesh that rejoycing consolation and confidence that holiness and those works that were begun by the Spirit in the preaching of the Cross of Christ as the Galatians see the whole Epistle to them and of the Corinths the Apostle had jealousie left they should be corrupted from the simplicity of Christ in like manner 3. When they own and acknowledge any other Lord or Master of their faith Father of their spirits chief Bishop and Shepherd of their souls and desire to come into bondage in their mindes and consciences to any other name power or ordinance of man and have their fear toward God taught or determined by the doctrines and precepts of men See Isai 29. 13. with Matth. 15. 2-9 23. 8-10 with 2 Cor. 1. 24. 1 Pet. 5. 3. And whoever of them following such a lust or desire of preheminence as was sometime found in the Disciples Matth. 18. 1. with Mark 9. 34. Matth. 20. 21 c. and approved and followed by Diotrephes 3 John 9. do assume any such Lordship over Gods Heritage as having dominion over their faith or power to binde and loose the conscience or sit as Lord and Judge there by vertue of whatever work place or office in the Church they assume it to themselves they therein commit such treachery and spiritual fornication as is resembled by a mans having his fathers wife which the Apostle mentions as such abominable fornication as was not so much as named among the Gentiles 4. When they go in unto and seek fellowship with other lovers whether things or persons to make them fruitful or that their fruit may be the more fair and beautiful in appearance or be the end or pretence what it will as to say when they acquaint themselves and have fellowship with Philosophy the wisdom from beneath or love of being wise in a mans self and vain deceit that artificial science knowledge or way of knowing demonstrating and expressing things which in respect of these things is falsly so called when I say they seek to and have fellowship with these for understanding finding out and demonstrating the great things of God in Christ Jesus which belong to their own and others peace as not satisfied with the simplicity of Christ in his Testimony or with that plain preaching of the cross which is foolishness with men or not there singly to stay and wait for the evidence and demonstration of his Spirit for opening our understandings and leading us into all truth and there to wait for the hope of his righteousness by faith in the perfecting what concerns us and making us fruitful but lusting after and doting on some other wisdom and strength with it which in stead of rendring us more excellent and fruitful indeed and in truth makes the preaching of the cross by us without effect and onely tends to espouse to ourselves or beget a faith resting on the wisdom and power of man See 1 Cor. 1. 17 18 c. 2. 1 5 c. with Col. 2. 8. 1 Tim. 6. 20. Or when they go out from him to other Societies where he seeds not nor makes his flock to rest at noon as seeking to gather grapes of thorns or figgs of thistles or as wondring after something of the Kingdom and glory of the beast or of his whore there and seeking to learn how to adde something like it unto what is of the Spirit in and among those that call on his name in truth that they may have something also to glory of in appearance and grow more comely glorious and fruitful that way But indeed it defiles and makes barren and desolate of true glory and fruit See Cant. 1. 7. Matth. 7. 15 16. Revel 3. 2 4. with chap. 14. 4. 5. When they give their loves to another as in those things peculiarly pertaining to their onely Lord and Husband as to say when they yeild up their mindes and members to the service of sin in any of the unclean and filthy lusts of the flesh or in covetousness which is idolatry they herein defile his Temple which he hath double bought with such a price as aforesaid and so there is treachery and spiritual fornication against the Lord even in this uncleanness and filthiness of the flesh See Rom. 6. tot with chap. 7 4 5 6. 8. 9-12 1 Cor. 3. 16 17. with
chap. 6. 13-20 Or when in their better works and indeavours they either are empty Vines to him and bring forth fruit to themselves as Hos 10. 1. or else having done some work and suffered many things and brought forth some fruit by him and through his strengthning and filling them and gracious presence with them they ascribe and attribute the praise of it to themselves to their greater wisdom and skill either in the word of righteousness or in other arts and sciences or to their prudent management of things their zeal care or diligence or the like and so deck their Idols with his ornaments as Ezek. 16. Or also seek to espouse and win the children brought forth unto and for themselves contrary to the minde and Spirit of Christ in his servants as before shewed and indeed this is also near akin to that more high degree of spiritual fornication before mentioned which is resembled by a mans having his Fathers wife And surely this is the Will of God in Christ Jesus concerning us even our sanctification that we should abstain from fornication both carnal and spiritual and as the mercies of the Lord as set before us in the consideration of the heavenly and spiritual Marriage resembled by the earthy and of the great and precious promises therein confirmed and given us yea and in the consideration of the earthy marriage also do powerfully oblige instruct and strengthen us to cleanse ourselves from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord to present and yeild up the whole man a living sacrifice holy and acceptable which is but a reasonable service and not to be conformed to this world but to be transformed by the renewing of the minde as Rom. 12. 1 2 c. with 2 Cor. 7. 1. So likewise the holiness of the Lord and his severity against all uncleanness and filthiness of flesh and spirit and the dreadfulness of his wrath reserved against despifers or neglecters of his mercy and salvation that turn his grace into wantonness and will not be made clean as this is clearly shewed and to be seen in the 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 terrour of the Lord upon their own spirits for awakening and admonishing to watchfulness denying the flesh and keeping under the body as they were also instructed by their Master their Lord and ours see Mark 9. 42-50 with 2 Cor. 5. 9 10 11. 1 Cor. 9. 27. And have also frequently in all their ministration both to believers and unbelievers presented this severity and terrour of the Lord in and with their preaching of the Gospel and as an instruction and consequent thereof to awaken warn and admonish all to give more earnest heed to the things set before them in the glorious Gospel See Acts 13. 38-40 41. Rom. 1. 18 c. and 2. 1-10 1 Cor. 6. 9-11 2 Cor. 5. 11. Gal. 5. 15-21 Eph. 5. 1-6 Col. 3. 5 6. Heb. 2. 1-3 and 10. 26-31 and 12. 15-25-29 Behold therefore the goodness and the severity of the Lord. And see to that purpose what is set before us in the other branch of this Sentence in the consideration of which I shall endeavour the more brevity having been much larger then I intended upon the former and especially in the last point of Usefulness Marriage is honourable in all and the bed undefiled But Whoremongers and Adulterers God will judge In this later part of the Text viz. But Whoremongers and Adulterers God will judge let it be considered 1. What is Whoredom and Adultery 2. Who are in Gods account and by him reputed Whoremongers and Adulterers 3. How in what sense and after what manner God will judge them 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 then this or besides this in persons married and so all such carnal knowledge of and fellowship one with another in persons unmarried is Whoredom and Adultery I might also include those unlawful and dishonourable conjunctions though under pretence of Marriage yea the being married with such relations in the flesh as are mentioned Levit. 18. 6-18 with 1 Cor. 5. 1. This might be more particularly shewed by the Scriptures of truth but this may suffice in this place yet this I adde that our Saviour saith Whosoever looketh upon a woman to lust after her hath committed adultery already in his heart understand it of a woman that is not his own wife and so where the having and following such a desire is sinful and forbidden for the desire of a man to his wife is not called lust or not an evil or sinful lust Yea the Apostle also mentions chambering and wantonness foolish talking and jesting as branches of this uncleanness and filthiness of the flesh Ephes 5. 4. Rom. 13. 13. I might also adde that the holy Ghost thus detecting and judging Adultery with a woman and all uncleanness or filthiness of the flesh of that nature doth more strongly imply the sinfulness and abominable shamefulness of a mans lying with man-kinde as with woman-kinde and of man or woman lying with any beast as Levit. 18. 22 23. with Rom. 1. 24 26 27. 2. They are in Gods account and by him reputed Whoremongers and Adulterers that when light comes to them loving and chusing darkness rather do as children of disobedience to the grace of God bringing salvation either go on to commit and serve and continue in 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 bloud of Christ as declared in the Gospel or as the grace in him through it is discovered to them or have not submitted to the washing efficacie thereof not so received the love of the truth as to save them to baptize or wash them into Christ for righteousness and strength For these are still under the guilt of their former sins and so still reputed as such with God though from some other cause or reason they may have ceased from their former course of acting or walking in them or through decay of nature and so of the fleshly strength and lust their former sins may have left them yet the wrath of God abides on them even for those sins of their youth because they have not believed on the Name of the onely begotten Son of God And if still they abide in wilful ignorance and unbelief of that truth through the knowledge of which the Son makes free they are not free indeed for the soul being without this knowledge of God in Christ cannot be good not reconciled to God and so not washed from its sins and therefore so remaining till the day of Gods grace and patience pass away from them they shall die in their sins For if ye ye to whom that hath been testified in the evidence and demonstration 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 onely that do abide under the guilt and imputation of sin from God so as to remain under his wrath for sin this or any other This is thus demonstrated The guilt of the disobedience of the first man Adam in which we have all sinned and of our natural uncleanness or filthiness of the flesh as meerly and necessarily from thence derived to us in which we are by nature altogether filthy sinners enemies to God full of all ungodliness unrighteousness fornication c. These being by imputation laid upon Christ or caused to meet together upon him and he having been made sin and a curse for them he hath thereby made peace and atonement with God for them and by himself purged them away from before the Father so that he hath redeemed us all mankinde of the Father from under the curse of the Law to himself The Father hath released us into his hands and judgeth no man otherwise then by Jesus Christ unto whom as our surety he hath remitted and released the old debt and first judgement he had against us and hath committed all judgement unto him so that in this his judging by Jesus Christ he holds no man under wrath or at a distance from his Majestie merely because they have a sinful Nature full of enmity to God and inclined to all that is contrary to his Law nor for such sinful actions as merely break forth through natural infirmity or violence of temptations nor shall there be any occasion for that Proverb in the eternal judgement of all men by Jesus Christ The fathers have eaten sowre grapes and the childrens teeth are set on edge And though now men do bear some fruit of that first sin and natural sinfulness as thence derived in mortalities and death now reigning upon them yet is that death abolished the sting taken out of it and no man shall perish in it but be raised out of it and brought before the Judgement-seat of Christ For as by man came death so by man the resurrection of the dead for as in Adam all dye so in Christ shall all be made alive from this death And now while they live here though in mortal state yet are they not by these fruits of sin remaining upon them nor for this filthiness of the flesh held out from God or under his wrath Col. 1. 20. Heb. 1. 3. Gal. 3. 13. Joh. 5. 22. Rom. 5. 18. Ezek. 18. 1. with 2 Tim. 1. 10. 1 Cor. 15. 21 22. But this is the condemnation that when light is come into the world men love and chuse darkness rather and for this the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who withhold or smother the truth of God in unrighteousness and would not so receive it as to save them from their ungodliness and unrighteousness Because that which may be known of God was manifested in them and they liked not to retain God in their knowledge John 3. 19. Rom. 1. 18 29. Yet also II. That all that consent to sin so as to yeild up their members to commit or serve it or voluntarily follow after its sinful and unclean lusts and make provision for them to fulfill them that they are guiley before God and under wrath as sinning against that grace that brings salvation to all men this we learn from that branch of the testimony of Jesus that declares him in the vertue of his ransom for all a faithful testimony of Gods goodness to men in due time and therewith warning of the danger of hiding retaining and following the sins of the youth shewing the necessity of being washed from them and leading to repentance even so soon as there is any capacity in the soul to know any thing and strength to act voluntarily after their own choice so soon doth he 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 it self nor be lighted by a meer blowing upon it yet the inspiration of the Almighty giveth it understanding that true light that lighteth every man that cometh into the world is as we have said a testimony in due time a faithful witness therefore whoever sinneth he is of the Devil and hath voluntarily refused to see know or take notice of Gods goodness which bringeth salvation to all men in due season and therewith teacheth that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world 1 Tim. 2. 6. John 16. 8. Rom. 2. 4. Ezek. 33. 10. Joh. 5. 25. Job 32. 8.
1 Joh. 3. 6 8. Tit. 2. 11 12. And the heynousness and sinfulness of this kind of sin or sinning is evidenced and aggravated by the grace of God in and through Christ against which it is committed Yea III. That this sin and so all sins of this nature are still retained in heaven against men and they reputed as guilty before God whether they go on in the course of acting or serving them still or no while yet they are not washed in the name of the Lord Jesus and by the Spirit of our God this likewise is to be seen and understood in the light of Gods testimony concerning Jesus Christ which declares it to be his peculiar work and office in the name of the Father and by the power of the eternal Spirit by and with the vertues of what he hath done and is become in himself for us to save and wash us from our sins It is to him that all the Prophets bear witness that through his name whosoever believeth in him shall receive the forgiveness of sins And by him all that believe are justified from all things from which they could not be justified by the law of Moses Act. 10. 43. 1. 3. 39. Neither is there any other name given under Heaven whereby we may be saved but the name of Jesus Christ of Nazareth He hath deputed no man or Church as his Vicar or substitute to do this but himfelf by and through the knowledge of himself is the justifier and cleanser from all unrighteousness Isai 53. 11. 1 Joh. 1. 7 9. And so it is attributed to the Apostles and to them that believe through their word and have that word of reconciliation to minister I say it is attributed to them in their faithful ministration of that Word because of the promise of his spiritual presence with them therein alway to the end of the world that whose sins they remit namely in that ministration and by the power of their word they are remitted in heaven c. For it is Jesus Christ that makes them free through the knowledge of that word of truth it is Christ spiritually ministring and ministred by them he sent his word and healed them Joh. 20. 21 23. with Mark 16. 15 16. and Matth. 28. 19 20. Joh. 8. 32 36. Psal 107. 20. And truely if he wash them not men can have no part with him nor are they washed from their filthiness how clean or pure soever in their own or others eyes Whence it is said of the Corinthians Such were some of you namely fornicators covetous c. But ye are washed ye are sanctified ye are justified in the name of the Lord Jesus and by the Spirit of our God he saith not in the name of the Church or of some High Priest or Bishop on earth no not in the name of Paul or Peter Was Paul crucified for you says he to them 1 Cor. 1. 13. or were ye baptized into the name of Paul But in the name of the Lord Jesus c. 1 Cor. 6. 9 11. Implying that untill they were washed in that name they were not washed nor free indeed nor was their name changed with God but they are still reputed as such with him whatever other washings and cleansings they have had and in what other name soever But being washed in his name in that washing of regeneration and renewing of the 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 terrour of the Lord against them that will not be made clean whose sins are still retained in heaven against them cannot but perswade men though they count us fools and mad-men for our pains for see the sentence and decree of the holy One Whoremongers and adulterers God will judge which leads us to the last consideration here propounded namely 3. How in what sence and after what manner God will judge them The opposition of Gods judging them in this saying But whoremongers and adulterers God will judge I say the opposition of it unto what is before affirmed of the honourableness of Marriage shews it to be such a correction punishment or judgement for it as is fitly opposed to the honourableness of Marriage and the bed undefiled that is he will put them to shame and wound them with reproach and dishonour And though this may be and is in the beginnings of it in mercy and for their healing and therefore with much mixture of mercy yet still persisting such he will more severely judge them as those that break Wedlock and shed blood are judged a wound and dishonour shall he get and his reproach shall not be wiped away and in the issue they still going on in their trespasses or not being washed in the blood of Christ he will judge them to everlasting shame and confusion as he will do all makers and worshippers of Idols who are spiritual adulterers and fornicators and all that are incensed against him 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 Gods judging is sometimes taken for the judgements of his mouth as Psal 105. 5. and of them oft-times more particularly for his passing sentence for or against a man his approving or disapproving his justifying or condemning in respect of which it is said that that he judgeth even now in this present day without respect of persons according to every mans work 1 Pet. 1. 17. and 2. 23. with Joh. 8. 16 26 50. 12. 48. 5. 30. Yet because sentence against an evil work is not speedily executed the hearts of the sons of men are fully set in them to do evil Likewise more oft and frequently his judgements are taken for the judgements of his hand his executing judgement according to the righteous sentence of his mouth and so sometimes for his judging in this life and world Gen. 15. 14. That nation whom they shall serve will I judge 1 Sam. 3. 13. God would judge the house of Eli for ever Ezek. 7. 3 27. He would judge them according to their ways and deserts Chap. 16. 38. I will judge thee as women that break wedlock and shed bloud And sometimes for his eternal judgement in the world to come After death the judgement Heb. 9. 27. God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto
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 workes of iniquity Job 31. 3. Psal 68. 21. And infinitely better it is to be judged yea to have our judgement in this world then in the world to come Seeing therefore Gods judging us here is by a Mediator and that he may not judge us in the world to come but that we may escape the damnation of Hell Learn at least when so judged by him timely to humble our selves under his mighty hand and to judge our selves that we fail not of his grace that is yet bringing salvation in the way of his judgements nor be further judged by him Be not mockers lest your bands be made strong for if under all these judgements in this life and notwithstanding them the Whoremonger and Adulterer and so the Murtherer and Covetous person who is an Idolater remain still such until the day pass that is to say If either they continue in the evil way and course of acting serving or following and making provision for it for there is no such dispensation from heaven that a man may continue in the act of sin or in the course and way of sinning and yet be free from the guilt of it The liberty to which we are called by the Gospel is not liberty to the flesh Or if they have left some particular way and course of sinning in which they have before walked or it have left them if yet they remain under the guilt of it not being washed in the name of the Lord Jesus and by the Spirit of our God as aforesaid And so their iniquity not being purged from them till they dye which it cannot be but by the blood of Christ and if they be not purged till death they can never be purged after for there is no wisdom knowledge work or device in the grave or in the disappearing state of death to which we are going Eccles 9. 10. no Purgatory there nor any returning again to perfect any thing left undone under the Sun For though all men shall return again from the grave and from the disappearing state of death yet not to perfect any thing left 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 Gods account they still remain under the decree For Whoremongers and Adulterers God will judge And so dying in their sins 3. They fall under the eternal judgement of the wrath of God the full and proper wages of their sin and cannot escape the damnation of Hell-fire where their worm dyeth not and their fire is not quenched For from the very time of death there is a great gulf fixed between them and those that have escaped the pollutions of the world through the knowledge of the Lord and Saviour and are not again intangled therein but dye in the Lord yea between them and those that are yet among the living to whom there is hope so that he that would pass from the one to the other cannot From thenceforth they are sealed up and reserved in prison to the judgement of the great day and their spirits have no rest day nor night but are in continual horrour in remembrance of what infinite mercy they have slighted abused and sinned against and in the sence and apprehension of the dreadful wrath of the Lamb that is now become their portion for ever Luk. 16. 19-26 Rev. 14. 11. with Prov. 14. 32. And in that imprisoned state of darkness and horrour they shall remain till they shall have their dead bodies raised up by the voice of the Son of man the Lord Jesus Christ that dyed for them and re-united with their spirits And that resurrection of them shall be to everlasting shame and confusion world without end For then they shall be brought before his Judgement-seat and there shall be particularly and fully brought to light and manifested all the grace they have sinned against all the warnings and reproofs they have despised and every secret thing and hidden work of darkness they have done It shall be made manifest before God Angels and men to evidence the equity and righteousness of his Judgement which themselves also shall then upon clear conviction acknowledge just for from their own mouths he shall judge them and so proceed to that righteous and dreadful sentence which from thence in the execution shall for ever seize on soul and body Go ye cursed into everlasting fire prepared for the devil and his angels which is to them the second death and the smoke of their torment aseendeth up for ever and ever And God and his holy Angels and sanctified ones shall rejoyce when they see the vengeance for there shall be no more mercy bowels or pity in God Angels or men towards them for ever as in this day there was God himself shall laugh at their calamity and mock when their fear cometh and they shall be tormented for ever from the presence of the Lord and from the glory of his power I say for ever in soul and body together for there is no darkness or shadow of death left in which the workers of iniquity may then hide themselves no pains or torments shall ever be able to put an end to their sensible being or make a dissolution of soul and body again but when an hundred a thousand ten thousand yea ten thousand times ten thousand years have passed yet is not the time at all shortned it is still for ever and for ever Nor is there any intermission their worm dyeth not and their fire is not quenched and it is infinitely sorer punishment then any merciless torments that can be suffered in this life yea the pains and miseries of this first death and the Hell pertaining thereto will be cast into that lake to boot all aggravating the terrour of it yet there will be degrees of torment by the worm and by the fire and they will be most dreadful and in the highest degrees upon those that have sinned against most mercy who knoweth the greatness and power of his wrath it will be even according to his infinite greatness and power to execute it and according to the grace abused for then there shall be no Mediator to plead for any abatement as now there is nor any to deliver Oh 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
before God and men 1. Herein they pollute and defile themselves in their own persons so that the whole man is actually defiled and made unclean by this lust followed and not abstained from 1. They defile the flesh or body Jude 8. In joyning it unto and making it one flesh with that which is forbidden and unclean to them For he that is joyned to an harlot is one body and so not onely defiles her but himself with her This therefore the Apostle urgeth as a particular motive against fornication and to admonish to flee from it Every sin that a man doth is without the body but he that commits fornication sins against his own body that is to say every sin though conceived within in the minde yet when a man doth or commits and acts it it is then without the body for it is done and acted by the members and so comes forth to manifestation or at least into an act that is outward and so without the body And so also is fornication but in this fornication is singular it not onely wars against the soul as all other fleshly lusts but in committing it a man more directly and grosly then in other sins sinneth against his own body wrongs injures and dishonours it and so he doth his wives also if he hath one who is his own flesh or body yea he pollutes and defiles his members in making them the members of an harlot any that is not his own wife according to the Marriage-covenant and becoming one flesh with her Besides that therein he hazards and lays his body open to such noisom diseases as is the proper fruit and meet recompence of such unrighteousness and so therein sins against his own body as much as if it did always certainly follow II. They also therein more directly and abundantly then in many other sins do wrong defile and destroy the soul and that both in order to the committing it and that they may go on to serve it and then also by committing or serving it and as the consequence of it In order to the committing it and that men may go on to serve this lust of uncleanness it is so manifestly contrary to Gods minde especially where the light of the Gospel hath discovered it and so dishonourable and filâ—hy in the eyes of men generally and no colour of any good pretence to excuse it and so bruitish and sensual a thing in it self and contrary to the reason understanding and judgement of a man as in any measure that is preserved by Christ that a man or woman especially such as have in any measure known the truth as it is in Jesus cannot go on to commit or serve it without such â—ilful suffering the minde to be clouded and darkned and hâ—rdning the heart against the light and instructions of the grace of God as may make them fit to receive any thing that so Satan may carry them captive at his pleasure yea the reason and understanding of a man must be captivated and denyed and all â—nslavâ—d to the lust that it may get dominiâ—n 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 Murther or wickedness after their own deceived heart for so also it follows in that of Hosea My people ask counsel at their stocks and their staff declareth unto them for the spirit of whoredom hath caused them to err c. Nor have they eyes or an heart to foresee consider or prevent any mischief or danger coming upon them but are hurried into it â—s an ox to the slaughter or as a fool to the correction of the stocks Prov. 7. 22 23. and are as he that lyeth down to sleep on the top of a Mast insensible of wounds evils and dangers attending them See this and much more mention'd as the fruit of those two besotting sins Whoredom and Drunkennesâ— Prov. 23. 26. to the â—nd So â—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 aâ— aforesaid and blast their blessings and good things to them and have no fellowship with them for he requires cleanness and holiness in them that come neer to him and will be sanctified by them yea this kind of uncleanness and so all filthiness of the flesh and spirit as it comes under this head of fornication carnal or spiritual 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 Gods sight but this is not onely abominable in Gods sight but of evil base and shameful report among men and especially to be found in such as are called by or call upon the Name of the Lord A wound and dishonour shall he get and his reproach shall not be wiped away See Prov. 6. 33. Yea so are they defiled in the sight of God and men hereby as renders their words and works unclean unacceptable to God unprofitable to men so that whatever right profession be held forth by them as the Lord delights not in it so also it is stayned and its fruit hindered among men by its coming out of their mouths until they be washed delivered and quitted from those pollutions and the guilt of them before God and in such wise as it may in some measure appear to men that they are so whence David prays to be delivered from bloudguiltiness that his tongue might sing aloud of Gods righteousness and so that God would open his lips and then he saith his mouth should shew forth his praise signifying thereby that his lips were shut by Gods just correction and by the sense of shame and guilt of his murther and adultery