A vvedding sermon preached at Bentley in Darby-shire vpon Michaelmasse day last past anno Domini. 1607. Wherein is set forth the bond and preseruation. ... By R. Abbot ...
A WEDDING SERMON PREACHED AT the mariage of Sir Iohn Stanhope Knight, second son to the right worshipfull Sir Iohn Stanhope Knight of Eluaston in the same County to Mistres Oliue Berrisford,
A WEDDING SERMON PREACHED AT the marriage of Sir John Stanhope Knight, second son to the right worshipful Sir John Stanhope Knight of Eluaston in the same County to Mistress Olive Berrisford,
THe words are but few, yet fewe as they are, doe minister matter of a large discourse, of the bond and preseruation of spirituall amitie and coniunction betwixt GOD and mā:
THe words Are but few, yet few as they Are, do minister matter of a large discourse, of the bound and preservation of spiritual amity and conjunction betwixt GOD and man:
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and therefore they giue vs occasion principally to consider what is the occasion of breach betwixt GOD and vs. But the same reason being takē from the affections & dispositions of men in sorting thēselues one with another, do lead vs also to consider wherein standeth either the maintenance or the breach & disunion of those coniunctions & societies which god hath ordeined amongst vs. The Prophet hauing in the first verse of the chapter called the children of Israel to heare the word of the Lord, propoundeth to them in the second verse to call to minde the great loue and mercie wherewith hee had respected & honoured them aboue al the nations of the earth.
and Therefore they give us occasion principally to Consider what is the occasion of breach betwixt GOD and us But the same reason being taken from the affections & dispositions of men in sorting themselves one with Another, do led us also to Consider wherein Stands either the maintenance or the breach & disunion of those Conjunctions & societies which god hath ordained among us The Prophet having in the First verse of the chapter called the children of Israel to hear the word of the Lord, propoundeth to them in the second verse to call to mind the great love and mercy wherewith he had respected & honoured them above all the Nations of the earth.
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Where by knowing he meaneth acording to the scripture phrase, the taking knowledge of them in speciall loue and kindnes to be their God & to do them good;
Where by knowing he means according to the scripture phrase, the taking knowledge of them in special love and kindness to be their God & to do them good;
Now wheras the consideration of this great mercie should haue moued thē to all thankfulnesse & duty towards God, they contrariwise , in steede of grapes brought forth wilde grapes;
Now whereas the consideration of this great mercy should have moved them to all thankfulness & duty towards God, they contrariwise, in steed of grapes brought forth wild grapes;
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for iudgement & righteousnes, oppression and cruelty, so as that they seemed nothing lesse thē to know or regard him who had so graciously of his owne meere and voluntarie loue accepted them.
for judgement & righteousness, oppression and cruelty, so as that they seemed nothing less them to know or regard him who had so graciously of his own mere and voluntary love accepted them.
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Hereupon the Prophet addeth, Therfore I will visit you for all your iniquities, saith the Lord, implying herein that rule of iudiciall proceeding which our sauiour Christ setteth downe as a thing certainly determined with GOD;
Hereupon the Prophet adds, Therefore I will visit you for all your iniquities, Says the Lord, implying herein that Rule of judicial proceeding which our Saviour christ sets down as a thing Certainly determined with GOD;
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And that it might not seeme strange vnto thē that he who had vndertaken to dwell amongst them, and to walke with them, should thus cast them off & leaue their company;
And that it might not seem strange unto them that he who had undertaken to dwell among them, and to walk with them, should thus cast them off & leave their company;
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in the words which I haue proposed, he appealeth to themselues and maketh them Iudges whether his doing therein bee any other but what they themselues out of their owne conuersation must needes iustify and make good.
in the words which I have proposed, he appealeth to themselves and makes them Judges whither his doing therein be any other but what they themselves out of their own Conversation must needs justify and make good.
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Can two or wil two walke together except they be agreed? Will any two of you sort your selues to conuerse & liue together who haue no accord or agrement each with other? It is expedient to haue company on the way,
Can two or will two walk together except they be agreed? Will any two of you sort your selves to converse & live together who have no accord or agreement each with other? It is expedient to have company on the Way,
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but will any man be companiō to him by whom he is continually thwarted and prouoked? Doth not euerie of you make choice of such cōpany as wherewith he may liue at quietnes and peace? How can you then expect to haue me to walke with you when as there is no cōcord or agreement betwixt you and me? I call one way: you turne wilfully another way:
but will any man be Companion to him by whom he is continually thwarted and provoked? Does not every of you make choice of such company as wherewith he may live At quietness and peace? How can you then expect to have me to walk with you when as there is no concord or agreement betwixt you and me? I call one Way: you turn wilfully Another Way:
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2 The terme of walking as it is referred to God, betokeneth his gratious & healthfull presence as it is applied to men, it signifieth the conuersation and life of mā.
2 The term of walking as it is referred to God, Betokeneth his gracious & healthful presence as it is applied to men, it signifies the Conversation and life of man.
To make vse thē of the words, wee may here obserue first the life of man compared to a walke. Secondly wee are to note wherein standeth the commoditie & conueniencie of this walke,
To make use them of the words, we may Here observe First the life of man compared to a walk. Secondly we Are to note wherein Stands the commodity & conveniency of this walk,
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But what should I need to bring many exāples of that which in the scriptures is so commonly and euerie where to be found? let vs rather consider what is to bee gathered thereof for our instruction.
But what should I need to bring many Examples of that which in the Scriptures is so commonly and every where to be found? let us rather Consider what is to be gathered thereof for our instruction.
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and fourthly proceeding or going forward therein, & lastly perseuerance and continuāce vnto the waies end, what our way for our walke ▪ is, the Prophet Dauid signifieth whē he saith, i blessed are they that are vndefiled in the way, and addeth by way of exposition, which walk in the law of the lord.
and fourthly proceeding or going forward therein, & lastly perseverance and Continuance unto the ways end, what our Way for our walk ▪ is, the Prophet David signifies when he Says, i blessed Are they that Are undefiled in the Way, and adds by Way of exposition, which walk in the law of the lord.
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Therfore Moses whē he had giuen the law of God to the people of Israel biddeth thē to walke in al that way which the lord their God had cōmanded thē.
Therefore Moses when he had given the law of God to the people of Israel bids them to walk in all that Way which the lord their God had commanded them.
what is the dutie both of Prince and subiect, of the Pastour and of the fiocke, of the Husband and the wife, the Parents and the children, the Master and the seruants, the rich & the poore, the high and the low;
what is the duty both of Prince and Subject, of the Pastor and of the fiocke, of the Husband and the wife, the Parents and the children, the Master and the Servants, the rich & the poor, the high and the low;
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the word of God according to the phrase of our Sauiour Christ, appointeth to euery man his worke, to euery man that seruice that his master requireth of him ▪ By the Scripture, saith Gregory Bishop of Rome, God telleth vs all his will;
the word of God according to the phrase of our Saviour christ, appoints to every man his work, to every man that service that his master requires of him ▪ By the Scripture, Says Gregory Bishop of Rome, God Telleth us all his will;
because the Princes of the Church, saith Saint Hierome, meaning the Apostles and Prophets, did so write, as that not a few onely, but all should vnderstand;
Because the Princes of the Church, Says Saint Jerome, meaning the Apostles and prophets, did so write, as that not a few only, but all should understand;
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yee so as that in one and the same text, as Orig•n obserueth, many times are found tempered together both the things which serue for the exercising of the stronger,
ye so as that in one and the same text, as Orig•n observeth, many times Are found tempered together both the things which serve for the exercising of the Stronger,
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Wherby he instructed the people to take view of the waies of their forefathers, and thence to make choice, not of that way which their latter fathers taught them, of which elsewhere they are warned, VValke ye not in the ordinances of your fathers, neither obserue their manners;
Whereby he instructed the people to take view of the ways of their Forefathers, and thence to make choice, not of that Way which their latter Father's taught them, of which elsewhere they Are warned, Walk you not in the ordinances of your Father's, neither observe their manners;
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Christ only himselfe is our way to come to Christ, Through the vaile, that is, his flesh he hath prepared the new and liuing way whereby we are to enter into the holy place.
christ only himself is our Way to come to christ, Through the veil, that is, his Flesh he hath prepared the new and living Way whereby we Are to enter into the holy place.
His pas••on is our redemptiō, his obediēce our righteousnes, his resurrection our iustification; he is for vs whatsoeuer wee neede to bring vs vnto God.
His pas••on is our redemption, his Obedience our righteousness, his resurrection our justification; he is for us whatsoever we need to bring us unto God.
In a word, the Apostle willing to instruct vs of the rightway, and to that purpose setting downe a briefe summe of the doctrine of the gospell saith thus, God forbid that I should reioice but in the crosse of our Lord Iesus Christ:
In a word, the Apostle willing to instruct us of the rightway, and to that purpose setting down a brief sum of the Doctrine of the gospel Says thus, God forbid that I should rejoice but in the cross of our Lord Iesus christ:
wherby the world is crucified vnto me, and I vnto the world: for in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision but a new creature. Now hereto he addeth;
whereby the world is Crucified unto me, and I unto the world: for in christ Iesus neither circumcision avails any thing, nor uncircumcision but a new creature. Now hereto he adds;
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Here is then the rule and way of our walke, to reioice, that is, to put trust and confidence of remission of sinnes & saluation only in the crosse of Iesus Christ, not in the crosse of Peter, or in the crosse of Paul, or of the Virgin Mary, but only in the crosse of Iesus Christ,
Here is then the Rule and Way of our walk, to rejoice, that is, to put trust and confidence of remission of Sins & salvation only in the cross of Iesus christ, not in the cross of Peter, or in the cross of Paul, or of the Virgae Marry, but only in the cross of Iesus christ,
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and the fruition & enioying of God, who is the GOD of peace, and of Iesus Christ our Sauiour, who is the Prince of peace, in whom is full & perfect blisse and happines for euer.
and the fruition & enjoying of God, who is the GOD of peace, and of Iesus christ our Saviour, who is the Prince of peace, in whom is full & perfect bliss and happiness for ever.
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and the regard thereof so to ouerpasse all other regards, as that nothing be further or otherwise regarded then as may stand with the attaining of this end, hauing alwaies in remembrāce that which our Sauiour Christ saith:
and the regard thereof so to overpass all other regards, as that nothing be further or otherwise regarded then as may stand with the attaining of this end, having always in remembrance that which our Saviour christ Says:
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what profiteth it a man to winne the whole world and to lose his owne soule? This mind the Apostle Saint Paul expresseth when he saith, I haue counted all things losse for the excellent knowledge sake of Christ Iesus my Lord,
what profiteth it a man to win the Whole world and to loose his own soul? This mind the Apostle Saint Paul Expresses when he Says, I have counted all things loss for the excellent knowledge sake of christ Iesus my Lord,
for whom I haue counted all things losse, and doe iudge them to be dung that I might winne Christ &c. that I may know him & the vertue of his resurrection,
for whom I have counted all things loss, and do judge them to be dung that I might win christ etc. that I may know him & the virtue of his resurrection,
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and the fellowship of his afflictions, and be made cōformable to his death, if by any means I may attaine to the resurrection of the dead ▪ Giue me hunger & thirst, cold and nakednes, sicknesse and sores, torment and death, this end to attaine to the blessed resurrection of the dead maketh amends for all.
and the fellowship of his afflictions, and be made conformable to his death, if by any means I may attain to the resurrection of the dead ▪ Give me hunger & thirst, cold and nakedness, sickness and sores, torment and death, this end to attain to the blessed resurrection of the dead makes amends for all.
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A wandring fancy men commonly haue of a desire to come to heauen, but how few set their hearts thereupon to make it the drift of their life, the main end of all their purposes and counsels,
A wandering fancy men commonly have of a desire to come to heaven, but how few Set their hearts thereupon to make it the drift of their life, the main end of all their Purposes and Counsels,
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and doe not rather drowne the regard thereof in the purposes and desires of other things? That we runne not with others into this common errour, let vs duely remēber, that our life is but a walke,
and do not rather drown the regard thereof in the Purposes and Desires of other things? That we run not with Others into this Common error, let us duly Remember, that our life is but a walk,
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but as the life of Christ is described, He vvent about doing good, so ought our walking and life bee to doe good, to glorifie God, to further the Church of God and common wealth, to further righteousnes and truth, to helpe the oppressed and afflicted, to comfort the comfortles, to releeue the widow and fatherles,
but as the life of christ is described, He went about doing good, so ought our walking and life be to do good, to Glorify God, to further the Church of God and Common wealth, to further righteousness and truth, to help the oppressed and afflicted, to Comfort the comfortless, to relieve the widow and fatherless,
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and to these ends to doe all other good workes which either the common duety of Christianity or our own priuate calling requireth of vs. Titus the Emperour of Rome when he had ouerpassed a day wherein he had done no speciall good deede, no good turne to any man, was wont to say:
and to these ends to do all other good works which either the Common duty of Christianity or our own private calling requires of us Titus the Emperor of Rome when he had overpassed a day wherein he had done no special good deed, no good turn to any man, was wont to say:
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Seneca saith well, that there is nothing more shamefull then an old man who hath no other argument to proue that he hath liued long but onely that he is old;
Senecca Says well, that there is nothing more shameful then an old man who hath no other argument to prove that he hath lived long but only that he is old;
To which purpose it is worth the noting which Gregory obserueth, that of good men it is sayd in Scripture, that such a one or such a one died old and full of dayes, but neuer of an euill man;
To which purpose it is worth the noting which Gregory observeth, that of good men it is said in Scripture, that such a one or such a one died old and full of days, but never of an evil man;
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and much more of our dayes, and moneths, and yeares, which so many of vs bestow wholly in a manner in pleasure and vanity, in riotousnesse and vnthriftinesse, in sinne and wickednesse,
and much more of our days, and months, and Years, which so many of us bestow wholly in a manner in pleasure and vanity, in riotousness and unthriftiness, in sin and wickedness,
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and therefore when they come to their end lye tumbling in their sicknesse, like a wild bull in a net, as the Prophet speaketh, full of the wrath of the Lord, without any hope, without any comfort,
and Therefore when they come to their end lie tumbling in their sickness, like a wild bull in a net, as the Prophet speaks, full of the wrath of the Lord, without any hope, without any Comfort,
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6 But this walking importeth not only mouing and stirring, but mouing and going forward, wherby we gain the way more & more and come neerer and neerer to the end.
6 But this walking imports not only moving and stirring, but moving and going forward, whereby we gain the Way more & more and come nearer and nearer to the end.
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but as wee labour to thriue in the goods of this world, so much more to encrease in those things, whereby we may be rich in God, To goe from strength to strength, from faith to faith, from glory to glory; to grow in grace and in the knowledge of our Lord and Sauior Iesus Christ.
but as we labour to thrive in the goods of this world, so much more to increase in those things, whereby we may be rich in God, To go from strength to strength, from faith to faith, from glory to glory; to grow in grace and in the knowledge of our Lord and Saviour Iesus christ.
8 It followeth now that we speake of the conueniencie of this walke, which standeth in walking together, in company and fellowship, which as the Prophets words leade vs to consider, beginneth first at two;
8 It follows now that we speak of the conveniency of this walk, which Stands in walking together, in company and fellowship, which as the prophets words lead us to Consider, begins First At two;
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though on our part it began but in one, yet is now belonging to vs all who are of that one, who either seuerally or ioyntly ought to make it our happines and blisse to enioy this gracious amity and friendship with God.
though on our part it began but in one, yet is now belonging to us all who Are of that one, who either severally or jointly ought to make it our happiness and bliss to enjoy this gracious amity and friendship with God.
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Which made the Prophet when he had but named Immanuel, God with vs, to breake out into those words of defiance, Girde your selues, and ye shall be broken in peeces;
Which made the Prophet when he had but nam Immanuel, God with us, to break out into those words of defiance, Gird your selves, and you shall be broken in Pieces;
though the waters thereof rage and swell, and though the mountaines shake at the tempest of the same, &c. The Lord of hosts is with vs, the God of Iacob is our refuge. The Prophet Dauid is full of these meditations:
though the waters thereof rage and swell, and though the Mountains shake At the tempest of the same, etc. The Lord of hosts is with us, the God of Iacob is our refuge. The Prophet David is full of these meditations:
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and then whose shall those things be which thou doest possesse? so is euerie man, saith our Sauiour Christ, that is rich in this world and is not rich in God.
and then whose shall those things be which thou dost possess? so is every man, Says our Saviour christ, that is rich in this world and is not rich in God.
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and neglecteth to be rich towards God, rich in knowledge, rich in faith, rich in grace, rich in good workes, rich in all things whereby we should be fitted and prepared, to the rich and glorious inheritance of the saints of God.
and neglecteth to be rich towards God, rich in knowledge, rich in faith, rich in grace, rich in good works, rich in all things whereby we should be fitted and prepared, to the rich and glorious inheritance of the Saints of God.
and how canst thou be sayd to agree with God, when thou art at variance with Gods word? As touching this point, the Apostle Saint Iohn notably well instructeth vs;
and how Canst thou be said to agree with God, when thou art At variance with God's word? As touching this point, the Apostle Saint John notably well Instructeth us;
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but if we walke in the light, as he is in the light (which what is it else but to agree with him?) then we haue fellowship one with another (he with vs and we with him) and the bloud of Iesus Christ his sonne clenseth vs from all our sinnes.
but if we walk in the Light, as he is in the Light (which what is it Else but to agree with him?) then we have fellowship one with Another (he with us and we with him) and the blood of Iesus christ his son Cleanseth us from all our Sins.
On the other side, What fellowship hath righteousnesse with vnrighteousnesse? sayth Saint Paul; What communion hath light with darknes? what concord hath Christ with Belial? &c. Wherefore come out from amongst them,
On the other side, What fellowship hath righteousness with unrighteousness? say Saint Paul; What communion hath Light with darkness? what concord hath christ with Belial? etc. Wherefore come out from among them,
to ioyne together those things which can by no meanes stand together, heauen and hell, God and the Diuell, Christ and Belial, true faith and wicked life. What;
to join together those things which can by no means stand together, heaven and hell, God and the devil, christ and Belial, true faith and wicked life. What;
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can two walke together except they be agreed? Can there be true faith to saluation where there is that life to which God hath certainly threatned destruction? can there be one foote in heauen with God when the other foote is with the Diuell in hell? Let no man deceiue himselfe;
can two walk together except they be agreed? Can there be true faith to salvation where there is that life to which God hath Certainly threatened destruction? can there be one foot in heaven with God when the other foot is with the devil in hell? Let no man deceive himself;
10 It remaineth now to speake of humane societie wherein wee walke together one with another, according to those diuerse bonds of coniunction wherewith God hath tied vs to be respectiue each to other.
10 It remains now to speak of humane society wherein we walk together one with Another, according to those diverse bonds of conjunction wherewith God hath tied us to be respective each to other.
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To which societie God hath so framed the nature & condition of man, as that concerning temporall life, it were better for a man not to be at all, then to be alone.
To which society God hath so framed the nature & condition of man, as that Concerning temporal life, it were better for a man not to be At all, then to be alone.
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Ratio & oratio, reason and speech, which are the two things wherby the nature of māso much excelleth all the creatures of the world, what vse haue they, especially our speech,
Ratio & oratio, reason and speech, which Are the two things whereby the nature of manso much excels all the creatures of the world, what use have they, especially our speech,
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if wee haue none with whom to reason, & to whom to speake? Those excellent vertues of prudence, patience, iustice mercy, fortitude and the rest, what do they serue for,
if we have none with whom to reason, & to whom to speak? Those excellent Virtues of prudence, patience, Justice mercy, fortitude and the rest, what do they serve for,
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if there bee not society of life for the emploiment thereof? yea the rule of christian life which is directed vnto vs from God, wherein standeth it for the most part but in precepts of charity and loue,
if there be not society of life for the employment thereof? yea the Rule of christian life which is directed unto us from God, wherein Stands it for the most part but in Precepts of charity and love,
but euery man also on the things of other men, and hereof proposeth himselfe for an example, Euen as I please all men in all things, not seeking mine owne profit,
but every man also on the things of other men, and hereof Proposeth himself for an Exampl, Even as I please all men in all things, not seeking mine own profit,
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but let vs exhort one another, &c. And thus we see in the gospel that our Sauiour Christ at the last day shall specially recount those good workes of charitie and compassion, the vse whereof is in the societie of men,
but let us exhort one Another, etc. And thus we see in the gospel that our Saviour christ At the last day shall specially recount those good works of charity and compassion, the use whereof is in the society of men,
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Come ye blessed of my father, inherit the kingdome prepared for you, &c. I was hungry and ye gaue me to eate, I was thirsty and ye gaue me drinke, I was naked and ye clothed me, &c. Thus is sociall life commended vnto vs as the fittest course wherin to bestow our selues that we may come to God.
Come you blessed of my father, inherit the Kingdom prepared for you, etc. I was hungry and you gave me to eat, I was thirsty and you gave me drink, I was naked and you clothed me, etc. Thus is social life commended unto us as the Fittest course wherein to bestow our selves that we may come to God.
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by which notwithstāding they forsooke the fellowship which the Apostle commendeth, & withdrew themselues from those good offices and dueties which God requireth to bee performed to other men.
by which notwithstanding they forsook the fellowship which the Apostle commends, & withdrew themselves from those good Offices and duties which God requires to be performed to other men.
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As if they were wiser then God in determining to themselues a more excellent kinde of life then that which God had commended in the exercise of brotherly loue.
As if they were Wiser then God in determining to themselves a more excellent kind of life then that which God had commended in the exercise of brotherly love.
so that though thou shouldest starue for hunger and thirst, or perish for cold, yet we would thenceforth haue nothing to releiue or succour thee, , Talents thou gauest vs, but we lapped them vp and digged them into the ground, helping no man therewith either by word or deede.
so that though thou Shouldst starve for hunger and thirst, or perish for cold, yet we would thenceforth have nothing to relieve or succour thee,, Talents thou Gavest us, but we lapped them up and dug them into the ground, helping no man therewith either by word or deed.
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to vs it seemeth much vnfitting to that duety of life which Christ hath commended to vs. 12 Now in discourse of humane societies that is first and chiefly to be considered to which the present occasion leadeth vs, the society betwixt the husband and the wife, which as it is the roote and foundation of all the rest, most neere & strait in bond, most louely in pleasāce, most commodious in benefit and vse;
to us it seems much unfitting to that duty of life which christ hath commended to us 12 Now in discourse of humane societies that is First and chiefly to be considered to which the present occasion leads us, the society betwixt the husband and the wife, which as it is the root and Foundation of all the rest, most near & strait in bound, most lovely in pleasance, most commodious in benefit and use;
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so specially serueth in holy scriptures to describe and set forth that coniunction betwixt God and man, to the procurement whereof the words of the Prophet are referred in this place,
so specially serveth in holy Scriptures to describe and Set forth that conjunction betwixt God and man, to the procurement whereof the words of the Prophet Are referred in this place,
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for nothing is there more vsuall in holy scripture then by termes of mariage to note the vnion and bond of amitie which is betwixt God and vs; God making himselfe the bridegroome;
for nothing is there more usual in holy scripture then by terms of marriage to note the Union and bound of amity which is betwixt God and us; God making himself the bridegroom;
his church and people the spouse and bride, and accusing vs as of adultry and fornication when our affectios are withdrawne from him and bestowed otherwhere.
his Church and people the spouse and bride, and accusing us as of adultery and fornication when our Affections Are withdrawn from him and bestowed otherwhere.
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It is true indeed that accidentally by sinne the case of mariage is much changed, and many cares and encumbrances & distractions are incident to maried estate.
It is true indeed that accidentally by sin the case of marriage is much changed, and many Cares and encumbrances & distractions Are incident to married estate.
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as also of the woman that, she is more blessed if she continue alone: namely, when by the gift of God they haue power ouer themselues to conteine themselues.
as also of the woman that, she is more blessed if she continue alone: namely, when by the gift of God they have power over themselves to contain themselves.
But if wee respect the state of innocencie before the fall of man, or if wee respect the case of incontinencie which since that fall like a mighty deluge hath ouerflowed the whole nature of mankind,
But if we respect the state of innocence before the fallen of man, or if we respect the case of incontinency which since that fallen like a mighty deluge hath overflowed the Whole nature of mankind,
& from whence much greater and worse distraction ariseth then from the troubles of maried estate, in both these respects, to both which wee doubt not but the sentence of god hath reference, the same sentence standeth good;
& from whence much greater and Worse distraction arises then from the Troubles of married estate, in both these respects, to both which we doubt not but the sentence of god hath Referente, the same sentence Stands good;
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if it be in wedlock without paine, yet is it not without wound, and the wound is so much the more fearefull and dangerous, by how much the lesse it appeareth to bee a wound,
if it be in wedlock without pain, yet is it not without wound, and the wound is so much the more fearful and dangerous, by how much the less it appears to be a wound,
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Physitians say, Dolor est solutio continui: paine is the parting and sūdring of that which hath continuation and is substantially compacted together.
Physicians say, Dolour est Solution continui: pain is the parting and sundering of that which hath continuation and is substantially compacted together.
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Here is a continuation of one flesh, & if in the rupture & separatiō there be no pain, it is a token that either the one side or the other or both are but dead flesh,
Here is a continuation of one Flesh, & if in the rupture & separation there be no pain, it is a token that either the one side or the other or both Are but dead Flesh,
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14 To this bond of nature God hath also added a bond of couenant and promise, whereby the husband and the wife do vndertake and vowe before God and his Church to walke together,
14 To this bound of nature God hath also added a bound of Covenant and promise, whereby the husband and the wife do undertake and Voelli before God and his Church to walk together,
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The breach of which couenant GOD reproueth as a hainous trespasse, condemning it one where in the husband, The Lord is witnes betweene thee and the wife of thy youth, against whom thou transgressest, who yet is thy companion & the wife of thy couenant:
The breach of which Covenant GOD Reproveth as a heinous trespass, condemning it one where in the husband, The Lord is witness between thee and the wife of thy youth, against whom thou transgressest, who yet is thy Companion & the wife of thy Covenant:
and yet the cry of all these auaileth not, but that lamentable ruptures and diuisions betwixt husband and wife are euery where to bee seene amongst vs, specially amōgst men of higher place,
and yet the cry of all these avails not, but that lamentable ruptures and divisions betwixt husband and wife Are every where to be seen among us, specially amongst men of higher place,
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What great inconueniences and mischiefs hereof ensue, it is apparent, the ruine of houses, extinguishment of naturall affections both in parents and children, dissipation of patrimony and state, both perill and practise of adulterie and vncleannesse of life offensiue and odious both to God and men.
What great inconveniences and mischiefs hereof ensue, it is apparent, the ruin of houses, extinguishment of natural affections both in Parents and children, dissipation of patrimony and state, both peril and practice of adultery and uncleanness of life offensive and odious both to God and men.
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15 For the preuenting of which mischiefes and of that separation which is the cause of them, necessarie it is for them that are to walk together to agree together,
15 For the preventing of which mischiefs and of that separation which is the cause of them, necessary it is for them that Are to walk together to agree together,
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& the conscience of that bond wherewith they are ioined as in one yoke to draw together, must moue them to all regard and care so to cary themselues each to other,
& the conscience of that bound wherewith they Are joined as in one yoke to draw together, must move them to all regard and care so to carry themselves each to other,
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Otherwise if they be yokefellowes & agree not, but one draw one way and another another way, what doe they but gall the necks and breake the hearts one of another? what is the husband in this case but a tyrant to his wife? what is the wife to the husbād but according to the quality of the ribbe whereof shee was made, a crooked rib:
Otherwise if they be yokefellows & agree not, but one draw one Way and Another Another Way, what do they but Gall the necks and break the hearts one of Another? what is the husband in this case but a tyrant to his wife? what is the wife to the husband but according to the quality of the rib whereof she was made, a crooked rib:
The scripture telleth vs that GOD is the God of peace, not the author of confusion but of peace, that hee maketh them to be of one mind that dwell in a house.
The scripture Telleth us that GOD is the God of peace, not the author of confusion but of peace, that he makes them to be of one mind that dwell in a house.
and maintaine war in stead of peace? what doe they but destroy the worke of god and turne him out of dores that hee may haue no place to dwell with them? we read that when God would speake to Elias the Prophet, there went before the LORD a mightie strong winde which rent the mountaines and brake the rockes,
and maintain war in stead of peace? what do they but destroy the work of god and turn him out of doors that he may have no place to dwell with them? we read that when God would speak to Elias the Prophet, there went before the LORD a mighty strong wind which rend the Mountains and brake the Rocks,
Euen so is it in this case, where in a house there are the tēpestuous and stormy winds, the earthquakes and raging fires of brawles and contentions, of quarrelling and vnquietnes, the Lord is not there:
Eve so is it in this case, where in a house there Are the tempestuous and stormy winds, the earthquakes and raging fires of brawls and contentions, of quarreling and unquietness, the Lord is not there:
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For the preseruing of this concord and peace betwixt man and wife, there are three things specially to bee required; religion, affection, and patience.
For the preserving of this concord and peace betwixt man and wife, there Are three things specially to be required; Religion, affection, and patience.
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and for the obtaining of the life to come, must learne to account godlinesse great gaine, and then thinke they thriue best when amidst their worldly thrift they best thriue in religion towards God.
and for the obtaining of the life to come, must Learn to account godliness great gain, and then think they thrive best when amid their worldly thrift they best thrive in Religion towards God.
The feare of God worketh that meeke and quiet spirit, which Saint Peter commendeth, and namely in the wife, which as it is a thing with God much set by, so it is a thing louely and amiable amongst men,
The Fear of God works that meek and quiet Spirit, which Saint Peter commends, and namely in the wife, which as it is a thing with God much Set by, so it is a thing lovely and amiable among men,
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and betwixt maried persons yeeldeth that contentment and sweetnesse that holdeth them from repenting of that society which is become so ioyous and comfortable vnto them.
and betwixt married Persons yields that contentment and sweetness that holds them from repenting of that society which is become so joyous and comfortable unto them.
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Iah, which is the name of God, the letters and vowels whereof being taken out, there remaineth nothing to be made of the rest but NONLATINALPHABET, esh, and NONLATINALPHABET, esh, that is to say, fire and fire. Whereby hee would giue to vnderstand, that if God be not betwixt the husband and the wife,
God, which is the name of God, the letters and vowels whereof being taken out, there remains nothing to be made of the rest but, esh, and, esh, that is to say, fire and fire. Whereby he would give to understand, that if God be not betwixt the husband and the wife,
if there be not in them the feare of God and conscience of duty towards him, nothing can bee expected betwixt them but fire and fire, fire of debate and strife, fire of vexation and grieuance, fire of Gods curse consuming and wasting both them and theirs.
if there be not in them the Fear of God and conscience of duty towards him, nothing can be expected betwixt them but fire and fire, fire of debate and strife, fire of vexation and grievance, fire of God's curse consuming and wasting both them and theirs.
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so and much more ought the husband to yeelde the same affection and honour to his wife, to apply the vnderstanding and discretion that God hath endewed him with aboue his wife, to the couering and hiding of her imperfections and infirmities, alwayes to make the best of them,
so and much more ought the husband to yield the same affection and honour to his wife, to apply the understanding and discretion that God hath endued him with above his wife, to the covering and hiding of her imperfections and infirmities, always to make the best of them,
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considering alwayes his wife to be made, not of the basest or vilest parts, as if she were to be reputed or intreated like his vassall or slaue (euen the very heathen man accounting it a point of sacriledge for a man to strike his wife ) but of a part neerest to his heart,
considering always his wife to be made, not of the Basest or Vilest parts, as if she were to be reputed or entreated like his vassal or slave (even the very heathen man accounting it a point of sacrilege for a man to strike his wife) but of a part nearest to his heart,
a meanes to winne him by her good conuersation, if he do not yet obey the word, not an occasion to offend him and driue him further off from the liking of the word.
a means to win him by her good Conversation, if he do not yet obey the word, not an occasion to offend him and driven him further off from the liking of the word.
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and to consider mariage as his ordinance and institution, and that to him they shall giue account how they haue vsed it with that honour and regard which he hath required as due vnto it.
and to Consider marriage as his Ordinance and Institution, and that to him they shall give account how they have used it with that honour and regard which he hath required as due unto it.
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18 Which that it may be the more duely performed, necessary it is that with religion there be ioyned affection, and without affection religion sufficeth not.
18 Which that it may be the more duly performed, necessary it is that with Religion there be joined affection, and without affection Religion Suffices not.
Affection, I say, whereby each is entertained and lodged in the heart of other, and do yeeld each to other that contentment and delight as that it may bee betwixt them which Solomon saith;
Affection, I say, whereby each is entertained and lodged in the heart of other, and do yield each to other that contentment and delight as that it may be betwixt them which Solomon Says;
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It is very worthy to be noted how the holy Ghost in the Canticles to describe the amitie betwixt Christ and his Church, demeaneth himselfe to the phrases of amitie betwixt the husband & the wife, my faire one, my sister, my spouse, my loue, my doue, my vndefiled, and such like,
It is very worthy to be noted how the holy Ghost in the Canticles to describe the amity betwixt christ and his Church, demeaneth himself to the phrases of amity betwixt the husband & the wife, my fair one, my sister, my spouse, my love, my dove, my undefiled, and such like,
and therefore the foundations of mariage are to be laid accordingly, that affection truly and faithfully obteined on both parts may be thenceforth as an impregnable fortresse & castle neuer to bee conquered or ouercome.
and Therefore the foundations of marriage Are to be laid accordingly, that affection truly and faithfully obtained on both parts may be thenceforth as an impregnable fortress & castle never to be conquered or overcome.
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Whereby it commeth to passe that marriages many times are but discontentments and draw after them a long cord of miserie and sorrowe and grieuance of the one party against the other,
Whereby it comes to pass that marriages many times Are but discontentments and draw After them a long cord of misery and sorrow and grievance of the one party against the other,
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Of the same kind are those marriages which Hierome speaketh of whē men make choice of wiues, non oculis sed digitis, not by their eies but by their fingers, not by their eies by which the person and behauiour is discerned & approued,
Of the same kind Are those marriages which Jerome speaks of when men make choice of wives, non oculis sed digitis, not by their eyes but by their fingers, not by their eyes by which the person and behaviour is discerned & approved,
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but by the fingers by which the money is told, that only being respected how rich she is in the purse, not how well to bee liked in her selfe, the man many times by this occasion thinking that he hath a good marriage if the woman were away,
but by the fingers by which the money is told, that only being respected how rich she is in the purse, not how well to be liked in her self, the man many times by this occasion thinking that he hath a good marriage if the woman were away,
19 From religion and affection must grow patience both in husband and wife, whereby vpon occasions of heare and anger, without which hardly cā our life passe, each can kindly beare with other;
19 From Religion and affection must grow patience both in husband and wife, whereby upon occasions of hear and anger, without which hardly can our life pass, each can kindly bear with other;
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and each is carefull to take that notice and knowledge of the nature and disposition of the other as may serue to preuent and exclude those vncomely extremities to which intemperate and vnbrideled fury carieth headlong both one and other.
and each is careful to take that notice and knowledge of the nature and disposition of the other as may serve to prevent and exclude those uncomely extremities to which intemperate and unbridled fury Carrieth headlong both one and other.
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Wee are all flesh and bloud, we all haue our imperfections and ouersights; but patience and loue digesteth all, and still healeth that which offence woundeth.
we Are all Flesh and blood, we all have our imperfections and oversights; but patience and love digesteth all, and still heals that which offence wounds.
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if by impatiencie the one be fire and the other flax and gunpowder, what must needs followe but the blowing vp and burning of the whole house? To be short, three things are there, saith the son of Syrach, which reioice mee, and whereby I am beautified both before God and men, the vnitie of brethren, the loue of neighbours,
if by impatiency the one be fire and the other flax and gunpowder, what must needs follow but the blowing up and burning of the Whole house? To be short, three things Are there, Says the son of Sirach, which rejoice me, and whereby I am beautified both before God and men, the unity of brothers, the love of neighbours,
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so much the more it concerneth all partes to vse all care for the preseruing of amitie and vnitie as a iewell most pretious in the estimation and acceptation both of God and men.
so much the more it concerns all parts to use all care for the preserving of amity and unity as a jewel most precious in the estimation and acceptation both of God and men.
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and generally of peace and concord, as the garland & crown of heauen, the glory of the earth, the strength of kingdoms, the preseruation of families, the ioy and happines of all societies, the light of all mens eies,
and generally of peace and concord, as the garland & crown of heaven, the glory of the earth, the strength of kingdoms, the preservation of families, the joy and happiness of all societies, the Light of all men's eyes,
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as on the other side discord and variance to be vncapable of heauen, the confusion of the earth, the destruction of kingdomes, the ouerthrow of families, the bane of all societies,
as on the other side discord and variance to be uncapable of heaven, the confusion of the earth, the destruction of kingdoms, the overthrow of families, the bane of all societies,
But I haue already stood long, and therefore will here end, leauing the rest to be vnderstood by that that I haue sayde. &c. To God the Father, God the Sonne, God the holy ghost bee all honour and Glory for euer and euer, Amen. FINIS.
But I have already stood long, and Therefore will Here end, leaving the rest to be understood by that that I have said. etc. To God the Father, God the Son, God the holy ghost be all honour and Glory for ever and ever, Amen. FINIS.
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