It were good for a man not to touch a woman. ver. 2. 2 Neuerthelesse to auoid fornication let euery man haue his wife, and let euery woman haue her own Husband.
It were good for a man not to touch a woman. ver. 2. 2 Nevertheless to avoid fornication let every man have his wife, and let every woman have her own Husband.
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O gracious God, and most mercifull Father, by whose goodnesse it commeth to passe, that wee haue bene safely preserued from our yong & tender yeres vnto this present houre:
O gracious God, and most merciful Father, by whose Goodness it comes to pass, that we have be safely preserved from our young & tender Years unto this present hour:
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we most hūbly beséech thée for thy son christs sake, yt thou wilt not suffer our minds to be negligentlye wandering about other matters, to make thée more and more displeased agaynst vs:
we most humbly beseech thee for thy son Christ's sake, that thou wilt not suffer our minds to be negligently wandering about other matters, to make thee more and more displeased against us:
but so to order & gouern the same, by the inspiration of thy holy spirit, that we may by these vertuous excercises, learn more & more to mortifie & kil the lusts of the flesh, to sorrow and lament our sinful wretchednes & misery,
but so to order & govern the same, by the inspiration of thy holy Spirit, that we may by these virtuous exercises, Learn more & more to mortify & kill the Lustiest of the Flesh, to sorrow and lament our sinful wretchedness & misery,
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Nowe concerning the things whereof you wrote vnto me, &c. For the better vnderstanding of the Apostles mind, we haue to consider, that (after the Apostle had preached thegospell to the Corinthians, and planted a Church amongst them,
Now Concerning the things whereof you wrote unto me, etc. For the better understanding of the Apostles mind, we have to Consider, that (After the Apostle had preached thegospell to the Corinthians, and planted a Church among them,
& was gone abroad to publishe the glad tidinges of saluation to others also, for he was not then (as Preachers at this present should be) tyed to one flock:
& was gone abroad to publish the glad tidings of salvation to Others also, for he was not then (as Preachers At this present should be) tied to one flock:
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Take héede therefore vnto your selues and to all the flocke, whereof the holy Ghost hath made you ouerséers, to féede the church of God, which he hath purchased with his owne blood.
Take heed Therefore unto your selves and to all the flock, whereof the holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood.
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For I knowe this, that after my departure shal gréeuous wolues enter in among you, not sparing the flock, O that our Non residents would but consider this:
For I know this, that After my departure shall grievous wolves enter in among you, not sparing the flock, Oh that our Non residents would but Consider this:
O that they which giue them liberty to sinne, would weigh this, then mens consciences should not be so clogged with iniquitie & vngodlines as they are.
Oh that they which give them liberty to sin, would weigh this, then men's Consciences should not be so clogged with iniquity & ungodliness as they Are.
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But to returne, these false Apostles that had thrust in themselues, among the Corinthians after Paules departure, did not onelye as before I sayd, bring into disliking, Paules plain and simple kinde of teaching,
But to return, these false Apostles that had thrust in themselves, among the Corinthians After Paul's departure, did not only as before I said, bring into disliking, Paul's plain and simple kind of teaching,
but also indeuoured to intangle with vayne and foolishe questions, the mindes and consciences of the Corinthians, and albeit the Corinthians did harken much vnto them:
but also endeavoured to entangle with vain and foolish questions, the minds and Consciences of the Corinthians, and albeit the Corinthians did harken much unto them:
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yet it appeareth that they did not vtterly shake off that authority and credit which they had of Paul, & therefore they demaunded Pauls iudgemēt concerning such matters,
yet it appears that they did not utterly shake off that Authority and credit which they had of Paul, & Therefore they demanded Paul's judgement Concerning such matters,
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proue all things, but retaine only suche things as be good, you haue for your instructiō in this behalfe ye cōmandement of our Saniour Christ, search ye scriptures:
prove all things, but retain only such things as be good, you have for your instruction in this behalf you Commandment of our Saviour christ, search you Scriptures:
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The questions which the Corinthiās proposed, were (as may plainly be proued by the circūstances of this chapter) concerning single life, the duely of mariage.
The questions which the Corinthiās proposed, were (as may plainly be proved by the Circumstances of this chapter) Concerning single life, the duly of marriage.
Besides of discord & dissentiōs in mariage, of mariage between ye faithful & vnfaithful, of vncircūcising the circūeised of seruitude, of virginity, & second mariage.
Beside of discord & dissensions in marriage, of marriage between you faithful & unfaithful, of vncircumcising the circumeised of servitude, of virginity, & second marriage.
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Therfore we will deale only with ye two first, that is concerning single life, and the dueties of married folke, of which two poyntes the Apostle doeth largely intreat, in ye 9 first verses of this chapter.
Therefore we will deal only with you two First, that is Concerning single life, and the duties of married folk, of which two points the Apostle doth largely entreat, in you 9 First Verses of this chapter.
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To deale with any other curious diuision of the text, I minde not, for that I see it wil be the more profitable for you, the more simply I deale herein:
To deal with any other curious division of the text, I mind not, for that I see it will be the more profitable for you, the more simply I deal herein:
the other is the gifte of chastitie: or sole life proceeding from God. The Apostle saith that the Corinthians did write vnto him about certaine matters.
the other is the gift of chastity: or sole life proceeding from God. The Apostle Says that the Corinthians did write unto him about certain matters.
By whiche it maye bee gathered, that it was a custome in those dayes, when darke and doubtful causes did arise, by wryting to demaund the iudgement of the disciples & apostles of Christ:
By which it may be gathered, that it was a custom in those days, when dark and doubtful Causes did arise, by writing to demand the judgement of the Disciples & Apostles of christ:
Secondly, the great care that Paul had to doe good to all maner of men by all meanes possible, who beside that he had taught them in his presence, doth nowe notwithstanding,
Secondly, the great care that Paul had to do good to all manner of men by all means possible, who beside that he had taught them in his presence, does now notwithstanding,
If we nowe apply this to our tyme & age, and compare our ministers & people, with this people and their preacher, we shall find as great oddes and as much difference as is betwixt white & black.
If we now apply this to our time & age, and compare our Ministers & people, with this people and their preacher, we shall find as great odds and as much difference as is betwixt white & black.
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and if any would reach vs his hand, to drawe vs out of the filth and myre of sinne, we account him our greatest enemie, There was amongest them, by reason of discipline, seuere punishment of sinne:
and if any would reach us his hand, to draw us out of the filth and mire of sin, we account him our greatest enemy, There was amongst them, by reason of discipline, severe punishment of sin:
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ours are for the most part, blinde guydes, sleepie watchmen, dumbe dogges, and as the Prophete Zacharie rightly calleth thē, idle shepheardes, nay rather Idols themselues.
ours Are for the most part, blind guides, sleepy watchmen, dumb Dogs, and as the Prophet Zacharias rightly calls them, idle shepherds, nay rather Idols themselves.
some ruffians, some whoremōgers & drunkards, some blasphemers, & some spotted with this publike crime, some with that, whereby they not only purchase vnto themselues an euil report and rumor to goe of thē,
Some ruffians, Some whoremongers & drunkards, Some blasphemers, & Some spotted with this public crime, Some with that, whereby they not only purchase unto themselves an evil report and rumor to go of them,
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agayne, ' where as Paul if his iudgement were asked, concerning matters of faith and religton, was able to giue sound and sincere iudgement, according as Gods trueth, which also is required in euery one that taketh vpon him the office & name of a mimster, these in such cases are so farre off from executing any parte of their function, that you were with the Romanes as good goe to the geese of the Capitall of Rome, or els with the Israelites aske counsell at your stocks,
again, ' where as Paul if his judgement were asked, Concerning matters of faith and religton, was able to give found and sincere judgement, according as God's truth, which also is required in every one that Takes upon him the office & name of a mimster, these in such cases Are so Far off from executing any part of their function, that you were with the Romans as good go to the geese of the Capital of Room, or Else with the Israelites ask counsel At your stocks,
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for dressing a garden, orchard or bowling alley, for tabling or carding, or any such other foolishnes and vanitye, they will & can behaue thēselues most cunningly:
for dressing a garden, orchard or bowling alley, for tabling or carding, or any such other foolishness and vanity, they will & can behave themselves most cunningly:
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but that marriage, because thorowe mans corruptions it bringeth cares & troubles, is not expedient, I iudge this worde (good) to bee taken (not as Ierome against Iouinian taketh it,
but that marriage, Because thorough men corruptions it brings Cares & Troubles, is not expedient, I judge this word (good) to be taken (not as Jerome against Jovinian Takes it,
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For albeit there are some good interpreters, that apply it generally to those three kind of Eunuches, or chaste persons, whereof our Sauiour Christ speaketh,
For albeit there Are Some good Interpreters, that apply it generally to those three kind of Eunuchs, or chaste Persons, whereof our Saviour christ speaks,
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yet am not I of that mind, because that many otherwise chast in body, haue not with standing their minds & vnderstanding defiled wt vunatural lusts & cōcupiscence, which before our God is a great & a greuous sinne.
yet am not I of that mind, Because that many otherwise chaste in body, have not with standing their minds & understanding defiled with vunatural Lustiest & concupiscence, which before our God is a great & a grievous sin.
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So then Paul addresseth himselfe in this place to speake to such as haue pure hearts and clean bodies, which is either hardly or not at all found in any.
So then Paul Addresseth himself in this place to speak to such as have pure hearts and clean bodies, which is either hardly or not At all found in any.
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Neuerthelesse, to auoyd fornication, let euery man haue his wife, and let euery woman haue her own husbād, and againe, if they can not abstaine, let them marrie,
Nevertheless, to avoid fornication, let every man have his wife, and let every woman have her own husband, and again, if they can not abstain, let them marry,
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but because many lettes and stops are found in fleshly marriages, he saith It were good not to be married, for that doth hee vnderstand by touching of a woman,
but Because many lets and stops Are found in fleshly marriages, he Says It were good not to be married, for that does he understand by touching of a woman,
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It followeth, Neuertholesse, for the auoyding of fornication, &c. In these words the Apostle cōmandeth such as are vnchast, to run to the remedie yt God hath appointed:
It follows, Neuertholesse, for the avoiding of fornication, etc. In these words the Apostle commands such as Are unchaste, to run to the remedy that God hath appointed:
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for although the sentence seeme to be vniuersall, yet it oght to be restrained vnto them, who feele themselues by a certaine needfulnes to be pricked forward.
for although the sentence seem to be universal, yet it ought to be restrained unto them, who feel themselves by a certain needfulness to be pricked forward.
and albeit there appeareneuer so many stops & lets in marriage, yet this must all vnderstand, to whom God hath not giuen the gift of chastitie (and and so by that meanes not able to withstand the prickes of the flesh) that this commandement is by the Lord layde vpon their shoulders as a burden to beare, which if it be not performed (feeing that God hath appointed this as a remedie against sinne) they commit grieuos iniquitie,
and albeit there appeareneuer so many stops & lets in marriage, yet this must all understand, to whom God hath not given the gift of chastity (and and so by that means not able to withstand the pricks of the Flesh) that this Commandment is by the Lord laid upon their shoulders as a burden to bear, which if it be not performed (feeing that God hath appointed this as a remedy against sin) they commit grieuos iniquity,
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as for what persons it was fit and necessarie, for if we haue respect vnto the time of the first institution, it could not be a remedie for yt dose ase which yet was not (I meane sin) but it was ordeyned for the procreatiō of children, the increase of mankind,
as for what Persons it was fit and necessary, for if we have respect unto the time of the First Institution, it could not be a remedy for that dose ase which yet was not (I mean since) but it was ordained for the procreation of children, the increase of mankind,
there he warneth them to flee fornication, the reason whereby he would disswade them from that sinne, is taken from the notoriousnes and grieuousnes of the fact.
there he warneth them to flee fornication, the reason whereby he would dissuade them from that sin, is taken from the notoriousness and grievousness of the fact.
If this will not serue, haue an eye vnto those punishments which God hath appointed vnto those wicked contemners and breakers of his ordinaunces, His punishments are two folde, eyther temporall or perpetuall.
If this will not serve, have an eye unto those punishments which God hath appointed unto those wicked contemners and breakers of his ordinances, His punishments Are two fold, either temporal or perpetual.
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The perpetuall punishment of God, is that burning lake of fire and brimstone, which is prepared for the diuill & his angels, where shalbe weeping, wayling,
The perpetual punishment of God, is that burning lake of fire and brimstone, which is prepared for the Devil & his Angels, where shall weeping, wailing,
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Be not deceiued, neither fornicatours, nor idolaters, nor adulterers, nor buggerers, nor thieues, nor couetous, nor drunkards, nor-raylers, nor extortioners shall inherit the kingdome of God:
Be not deceived, neither fornicators, nor Idolaters, nor Adulterers, nor buggers, nor thieves, nor covetous, nor drunkards, nor-raylers, nor extortioners shall inherit the Kingdom of God:
and in the 26. of Genesis we may see that Abimelech king of Gerar, made a law concerning this mattter, that whosoeuer did touch the man or his wife to the breaking of wedlocke, should die the death.
and in the 26. of Genesis we may see that Abimelech King of Gerar, made a law Concerning this matter, that whosoever did touch the man or his wife to the breaking of wedlock, should die the death.
But if such as God hath appointed his officers and ministers on earth, to execute such notorious offenders and transgressers of his law, who ought to deal in the punishment of this sin,
But if such as God hath appointed his Officers and Ministers on earth, to execute such notorious offenders and Transgresses of his law, who ought to deal in the punishment of this since,
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And how diligent executors of this law ye magistrates & people of Israel were, it appeareth in that they were so ready to put to death that innocent Susanna: yea in ye very law of nature, it hath bin after that same maner punished,
And how diligent Executors of this law you Magistrates & people of Israel were, it appears in that they were so ready to put to death that innocent Susanna: yea in you very law of nature, it hath been After that same manner punished,
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as appeareth in Genesis, when we reade that Iudah contemneth his daughter in law Thamar, because she was an adulteres, (although he himselfe giuing sentence against her, knew not that he had committed sin with her) to be burned.
as appears in Genesis, when we read that Iudah contemneth his daughter in law Tamar, Because she was an adulterers, (although he himself giving sentence against her, knew not that he had committed since with her) to be burned.
this I dare speake, & to all, of what sort & condition so euer they be, in ye strength of gods spirit I dare vtter it, yt the lack of discipline is the occasion of this sin,
this I Dare speak, & to all, of what sort & condition so ever they be, in the strength of God's Spirit I Dare utter it, that the lack of discipline is the occasion of this since,
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For besides that it is plausible to flesh and bloud, ye scribes and pharisees themselues, the authors of it, were in those dayes men of great countenance and estimation,
For beside that it is plausible to Flesh and blood, you Scribes and Pharisees themselves, the Authors of it, were in those days men of great countenance and estimation,
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So that this is manifest, that though the worlde account neuer so little of this wickednes, know you yet the Lorde esteemeth both the thought, wishing & the deed doyng to be great & grieuous sinnes,
So that this is manifest, that though the world account never so little of this wickedness, know you yet the Lord esteems both the Thought, wishing & the deed doing to be great & grievous Sins,
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but to teach you according to the truth of gods law, that you should not think those sins small, which Gods spirite accounteth verye great (and indéed, without repentance, make a perpetuall separation betwéene the Lord and vs) and also to declare, that we ought hartily to wish,
but to teach you according to the truth of God's law, that you should not think those Sins small, which God's Spirit accounteth very great (and indeed, without Repentance, make a perpetual separation between the Lord and us) and also to declare, that we ought heartily to wish,
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Neyther am I ignorant howe some both haue and will kick againste this doctrine, thinking that though it were so seuerely punished in the old law among the Iewes,
Neither am I ignorant how Some both have and will kick against this Doctrine, thinking that though it were so severely punished in the old law among the Iewes,
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which is impossible, or else the law not to appertaine to vs, whiche I think they are not able to doetor else if they were able to prescribe a better order of politike gouernmēt, thē God him self, ye author of al wisdome, hath already set out, which were presumptiō and blasphemy intollerable,
which is impossible, or Else the law not to appertain to us, which I think they Are not able to doetor Else if they were able to prescribe a better order of politic government, them God him self, you author of all Wisdom, hath already Set out, which were presumption and blasphemy intolerable,
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But seing yt they are not able to proue any of these points, it remayneth, that vnles they wil be iudged froward & obstinate, they consente to this truth, & acknowledge yt same.
But sing that they Are not able to prove any of these points, it remaineth, that unless they will be judged froward & obstinate, they consent to this truth, & acknowledge that same.
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& Paul did not kil with the sword but excōmunicate by the word, the incestuous person at Corinth. Therfore fornicatiō, adultery &c. is not so straightly to be punished as you would haue it.
& Paul did not kill with the sword but excommunicate by the word, the incestuous person At Corinth. Therefore fornication, adultery etc. is not so straightly to be punished as you would have it.
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I will answere bréefely, and for breuities sake I wil omit many necessary points in these two examples, which otherwise if I might stand long vpon, they were worthy of the noting,
I will answer briefly, and for brevities sake I will omit many necessary points in these two Examples, which otherwise if I might stand long upon, they were worthy of the noting,
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Man who made me a iudge or a deuider ouer you, spoken to one that would haue had him to haue commanded his brother to haue diuided the inheritāce with him:
Man who made me a judge or a divider over you, spoken to one that would have had him to have commanded his brother to have divided the inheritance with him:
So then because Christ was not a ciuil Magistrat, he would not take vpō him to put yt in execution wch he had nothing to do with, withal teaching vs to, yt we be content wt our vocation,
So then Because christ was not a civil Magistrate, he would not take upon him to put that in execution which he had nothing to do with, withal teaching us to, that we be content with our vocation,
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Now concerning Paules dealing, wee haue thus much to note, that there was thē, so far as canne be gathered, no Christian ruler, that might take vppon him to execute this lawe, in his full force,
Now Concerning Paul's dealing, we have thus much to note, that there was them, so Far as can be gathered, no Christian ruler, that might take upon him to execute this law, in his full force,
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But all this notwithstanding, it is lamentable to be considered, and no godly man can without teares behold, the fond and ridiculous punishment of this sinne vsed in these dayes.
But all this notwithstanding, it is lamentable to be considered, and no godly man can without tears behold, the found and ridiculous punishment of this sin used in these days.
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and yet in my iudgemente, as good left vndone, for it is the best waye that can be, to make such as haue little shame in them, to bes altogether past shame, I will not say altogether past grace.
and yet in my judgement, as good left undone, for it is the best Way that can be, to make such as have little shame in them, to bes altogether passed shame, I will not say altogether passed grace.
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So that sinne aboundeth, and iniquitie raigneth so much, that wee in this age, are comparable herein in a maner, with all the former ages of the world, which surely in my iudgement commeth to passe because that maner of punishing sinne, whiche God hath prescribed is neglected,
So that sin Aboundeth, and iniquity Reigneth so much, that we in this age, Are comparable herein in a manner, with all the former ages of the world, which surely in my judgement comes to pass Because that manner of punishing sin, which God hath prescribed is neglected,
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It followeth, Let euery man haue his own wife, &c. By generall doctrine, is in these words deliuered vnto vs, plainly prouing ye mariage doth belong to alstates, sorts,
It follows, Let every man have his own wife, etc. By general Doctrine, is in these words Delivered unto us, plainly proving the marriage does belong to alstates, sorts,
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and kinde of men, as well ministers as cōmon people, contrary to that doctrine of Diuels, by papists defended, who forbid mariage to such maner of mē.
and kind of men, as well Ministers as Common people, contrary to that Doctrine of Devils, by Papists defended, who forbid marriage to such manner of men.
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But as this place doth plainly ouerthrow that their opinion, so doe manye other both Examples and testimonies in holy scripture, whiche for anoyding of tediousnes, I willinglye omit.
But as this place does plainly overthrow that their opinion, so do many other both Examples and testimonies in holy scripture, which for anoyding of tediousness, I willingly omit.
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Mariage is honorable among all men, and the bed vndefiled, as for whoremōgers and adulterers God wil iudge, you sée by these words (beloued) that in the Apostles iudgement, mariage is honorable among all men, of what condition soeuer they be,
Marriage is honourable among all men, and the Bed undefiled, as for whoremongers and Adulterers God will judge, you see by these words (Beloved) that in the Apostles judgement, marriage is honourable among all men, of what condition soever they be,
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so that to forbid it in some, is great and gréeuous iniquitye, seing that God hath enioyned al, yt haue not the gifte of chastitye or sole life, to vse mariage,
so that to forbid it in Some, is great and grievous iniquity, sing that God hath enjoined all, that have not the gift of chastity or sole life, to use marriage,
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So a man cannot without gréef consider the horrible sinne, and without horror speake of the detestable iniquitye, that those men (Papists I meane) haue fallen into, that haue shunned this meane, much lesse by them done.
So a man cannot without grief Consider the horrible sin, and without horror speak of the detestable iniquity, that those men (Papists I mean) have fallen into, that have shunned this mean, much less by them done.
What whoredom, adultry, fornication, yea sodometrie, yea buggery and other filthines, that ought not to be named in the mouth of Christians) hath ben by them cōmitted, their own Chrouographers & history writers plainly declare,
What whoredom, adultery, fornication, yea Sodomy, yea buggery and other filthiness, that ought not to be nam in the Mouth of Christians) hath been by them committed, their own Chrouographers & history writers plainly declare,
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yet is it not his meaning that mariages shoulde bee made in suche sorte, as GOD himselfe hath forbidden, that is to saye, that young Children may marry, without consent of parēts.
yet is it not his meaning that marriages should be made in such sort, as GOD himself hath forbidden, that is to say, that young Children may marry, without consent of Parents.
because young men thinke themselues in this behalfe more at liberty then maydens or Damosels, Indeed if they could proue themselues not to be children,
Because young men think themselves in this behalf more At liberty then maidens or Damosels, Indeed if they could prove themselves not to be children,
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For in Genesis wee read, that Shechem after he had rauyshed Dinah Iacobs Daughter (whiche fact was altogether vngodly) did desire his Father to get him that mayde to wife.
For in Genesis we read, that Shechem After he had ravished Dinah Iacobs Daughter (which fact was altogether ungodly) did desire his Father to get him that maid to wife.
If Infidels and vnbeleeuers did this, how much more ought Christians that professe godlinesse to accomplishe the same? Surely Schechem had as great priuileges as any yong man can now lay for himselfe:
If Infidels and unbelievers did this, how much more ought Christians that profess godliness to accomplish the same? Surely Shechem had as great privileges as any young man can now lay for himself:
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Moreouer in these words, Let euery man haue his own wife, &c. This is to be considered, that the Apostles mind is not to licence any to marry with Infidels,
Moreover in these words, Let every man have his own wife, etc. This is to be considered, that the Apostles mind is not to licence any to marry with Infidels,
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or of corrupt religion, vnhonest behauior, or so forth, but that they shold haue due consideration of the parties to whome they purpose by Gods grace to ioyne themselues,
or of corrupt Religion, unhonest behaviour, or so forth, but that they should have due consideration of the parties to whom they purpose by God's grace to join themselves,
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so long as they shall liue together, but to put those things in the first place declareth to such men as we deale wt in these cases, that we like beasts rather séeke things transitory and vaine, I meane beauty, substance, wealth and such like then their daughters and children,
so long as they shall live together, but to put those things in the First place Declareth to such men as we deal with in these cases, that we like beasts rather seek things transitory and vain, I mean beauty, substance, wealth and such like then their daughters and children,
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and yt we more estéem of the one then ye other Beside that, when mariages are made in such sort, wtout cōsideratiō of religiō & godlines (as if a christiā or professor of the gospel, should marry with an infidel, Turke, Iew,
and that we more esteem of the one then you other Beside that, when marriages Are made in such sort, without consideration of Religion & godliness (as if a christian or professor of the gospel, should marry with an infidel, Turk, Iew,
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& destroy thée sodainely, wherefore Abraham caused the eldest seruaunt of his houshold to sweare, that he shoulde not take a Wife vnto his sonne of the daughters of the Cananits, amōg whō he dwelt,
& destroy thee suddenly, Wherefore Abraham caused the eldest servant of his household to swear, that he should not take a Wife unto his son of the daughters of the Canaanites, among whom he dwelled,
but that he shoulde goe vnto his countrie, & to his kindred, & take a wife vnto his son Isaac. The selfe same care we sée to be in Rebecca & Isaac, for their son Iacob, and therefore after that she séemed to feare,
but that he should go unto his country, & to his kindred, & take a wife unto his son Isaac. The self same care we see to be in Rebecca & Isaac, for their son Iacob, and Therefore After that she seemed to Fear,
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least he shoulde take one of the Daughters of Heth to wife, and had vttered the same gréefe vnto her husband, Isaac playnlye commaundeth his sonne, not to take a wife of the Daughters of Canaan. And in the new Testament it is sayd:
lest he should take one of the Daughters of Heth to wife, and had uttered the same grief unto her husband, Isaac plainly commandeth his son, not to take a wife of the Daughters of Canaan. And in the new Testament it is said:
Let vs therefore beware, and learne now at ye length, to deale more warily according to Gods holy councell in this and other matters then heretofore we haue done.
Let us Therefore beware, and Learn now At you length, to deal more warily according to God's holy council in this and other matters then heretofore we have done.
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Whosoeuer doth defend this as lawfull and necessary, not only striueth agaynst the doctrine of Gods spirit, in this place deliuered, who sayth singularly euery man must haue his own wife, not wiues,
Whosoever does defend this as lawful and necessary, not only strives against the Doctrine of God's Spirit, in this place Delivered, who say singularly every man must have his own wife, not wives,
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but also quite & clean turneth vpside down the first institution of mariage, for god in Paradise in ye time of mās innocēcy joining woman vnto man as a helper, said:
but also quite & clean turns upside down the First Institution of marriage, for god in Paradise in you time of men innocency joining woman unto man as a helper, said:
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and in ye death of Iesus, who was the lamb, killed frō the beginning of the world, blotted out their sin, they had felt the payne and punishmēt, wch is euerlasting death.
and in the death of Iesus, who was the lamb, killed from the beginning of the world, blotted out their since, they had felt the pain and punishment, which is everlasting death.
& the wife toward the husbād, wheras some haue vnderstood by due beneuolence, the debt of mariage, ye is the satisfying of lust, it liketh me not,
& the wife towards the husband, whereas Some have understood by due benevolence, the debt of marriage, you is the satisfying of lust, it liketh me not,
I indéed iudge that this moued thē so to expound the same, for that it followeth presently afterwardes, the wife hath not power of her owne body, &c. But it will stande more agréeable with truth,
I indeed judge that this moved them so to expound the same, for that it follows presently afterwards, the wife hath not power of her own body, etc. But it will stand more agreeable with truth,
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For his meaning is that the husband should doe to the wife & the wife toward ye husbād & one of thē toward yt other, al duties pertaining to mariage.
For his meaning is that the husband should do to the wife & the wife towards you husband & one of them towards that other, all duties pertaining to marriage.
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To intreat of thē all particularly, I can not at this present, neither if I could would occasiō serue, ye chiefest of thē is that, which Peter speaketh of, yt there be betwixt thē such a consēt,
To entreat of them all particularly, I can not At this present, neither if I could would occasion serve, the chiefest of them is that, which Peter speaks of, that there be betwixt them such a consent,
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For if the bodie of the man be so tyed to the bodie of the woman, that the one is subiect to the other, it cannot be, that the mā hath authority to take more wiues,
For if the body of the man be so tied to the body of the woman, that the one is Subject to the other, it cannot be, that the man hath Authority to take more wives,
Besides this, mans nature is such, & it is so much addicted to the loue of it selfe, that at Sathans instigation, the man dothnot only neglect his wife,
Beside this, men nature is such, & it is so much addicted to the love of it self, that At Satan's instigation, the man dothnot only neglect his wife,
or els are pricked thereto wt sundry kinds of lust, not contenting thēselues with that ordinary meane yt God hath appointed, let thē consider, that they are tyed one to the other by a mutuall band:
or Else Are pricked thereto with sundry Kinds of lust, not contenting themselves with that ordinary mean that God hath appointed, let them Consider, that they Are tied one to the other by a mutual band:
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but rather they ought to weigh this, we cannot be one wtoutanother, we lack one anothers ayde, God hath ioyned vs together, to helpe one another, let vs therfore one ayd anothers need.
but rather they ought to weigh this, we cannot be one wtoutanother, we lack one another's aid, God hath joined us together, to help one Another, let us Therefore one aid another's need.
or a piece of Gods seruice, but yt we may giue ouer our selues to better exercises, to wit, fasting and prayer: in wch words we haue to consider, that the Apostle speaketh not of euery sorte of fasting, and euery kind of prayer.
or a piece of God's service, but that we may give over our selves to better exercises, to wit, fasting and prayer: in which words we have to Consider, that the Apostle speaks not of every sort of fasting, and every kind of prayer.
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And therefore our sauiour Christ ioyneth them together in like sort, when he saith, This kind of diuils is not cast forth but by fasting and prayer, Now thē in these words of ye Apostle, we haue a plaine ouerthrowe, of that popish doctrine of diuorce, a thoro & mensa, that is to saye, from bedde & boord.
And Therefore our Saviour christ Joineth them together in like sort, when he Says, This kind of Devils is not cast forth but by fasting and prayer, Now them in these words of you Apostle, we have a plain overthrown, of that popish Doctrine of divorce, a thoro & mensa, that is to say, from Bed & board.
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and wheras by the warrant of Gods word, ye faultles party may marrie, if he haue not the gift of continencie (for by ye law of God, the adulterer and adulteresse should both be put to death,
and whereas by the warrant of God's word, you faultless party may marry, if he have not the gift of continency (for by you law of God, the adulterer and adulteress should both be put to death,
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and the man from the lawe of ye wife, the wife being dead) by ye popish canon law yet in this realme mainteined, it cōmeth to passe, that neither ye sin is so grieuously punished as of right it shold,
and the man from the law of the wife, the wife being dead) by the popish canon law yet in this realm maintained, it comes to pass, that neither you sin is so grievously punished as of right it should,
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neither may the faultles person marrie, but as wel ye guiltles as the gultie, yea though they haue not ye gift of chastity, enioyned to liue a single & sole life,
neither may the faultless person marry, but as well you guiltless as the guilty, yea though they have not you gift of chastity, enjoined to live a single & sole life,
he spared not Christ, but tempted him immediatly after baptisme, & therfore he will not cease to assaile vs, we had need therfore to be sober & watchful,
he spared not christ, but tempted him immediately After Baptism, & Therefore he will not cease to assail us, we had need Therefore to be Sobrium & watchful,
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& though his power be in ye scriptures coūted great, yet this singular comfort we haue in the same scriptures reuealed vnto vs, yt he is but a coward,
& though his power be in you Scriptures counted great, yet this singular Comfort we have in the same Scriptures revealed unto us, that he is but a coward,
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The Apostle hath in the Ephesians described Panopleian, that is to say, complet harnesse of a christiā, he appointeth euery one to haue their loynes girded about wt veritie, hauing on the breastplate of righteousnes, their feete shod wt the preparation of the gospell of peace, yt shield of faith, yt helmet of saluation,
The Apostle hath in the Ephesians described Panopleian, that is to say, complete harness of a christian, he appoints every one to have their loins girded about with verity, having on the breastplate of righteousness, their feet shod with the preparation of the gospel of peace, that shield of faith, that helmet of salvation,
& easily receiue his woūds, but resist him by faith, as I said before, & he will flee far frō vs. The Lord indue vs wt force and strength of his spirit frō aboue, to wtstand Sathan,
& Easily receive his wounds, but resist him by faith, as I said before, & he will flee Far from us The Lord endue us with force and strength of his Spirit from above, to wtstand Sathan,
& all his wicked tēptations, & imprint these things in our hearts which we haue heard, to the amendment of our sinfull liues and conuersation, to the glory of his name thorow Iesus Christ, to whom with ye holy Ghost, be al honor and glory for euer and euer, Amen. Let vs pray. FINIS.
& all his wicked temptations, & imprint these things in our hearts which we have herd, to the amendment of our sinful lives and Conversation, to the glory of his name thorough Iesus christ, to whom with you holy Ghost, be all honour and glory for ever and ever, Amen. Let us pray. FINIS.
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