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A35949 A brief exposition of the evangel of Jesus Christ according to Matthew by David Dickson ... Dickson, David, 1583?-1663. 1651 (1651) Wing D1400; ESTC R13881 307,666 370

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The band of Man and Wife for mutuall society is more intire then of Parents and children Yea it is a sort of unity so that man and wife become As one flesh for in regard of mutual affection and agreement for the mutuall welfare one of another They are no more two but one flesh 6. Where God doth not give warrant to loose marriage neither consent of parties nor any humane authority can lawfully loose for What God hath joyned let no man put asunder Ver. 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not s● 9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery The Pharisees do object the bill of divorcement and Christ sheweth that this doth not free any man from sin who except in the case of adultery shall put away his wife Hence learn 1. That Patrons of error wil wrest Scripture and set it in opposition to truth for Why did Moses c. say the Pharisees 2. Moses Ordinance about the bill of divorcement was no allowance of the divorcement but a judicial or civill law providing for the credit and safety of the honest woman for the sum of it was I find no fault with this woman only I cannot love her so shee was clear and this civill permission did deliver the man from civil punishment only but not from sin therfore saith he Moses suffered you 2. The civill punishment was spared and the bill of divorcement permitted for the hardnesse of the mans heart who if he should not have been suffered to put away his wife would have some way taken away her life for Moses suffered you for the hardnesse of your heart 4. This permission was but temporary and for a time but the first and ancient institution of marriage behoved to be the rule wherby to correct abuses crept in therfore saith he From the beginning it was not so 5. Marriage is loosed by adultery and the innocent party is free for he doth make exception of fornication as a cause making the party injured to be free to put away the Adultresse 6. And in case the unlawfully divorced party be married to another it is Adultery for so doth Christ pronounce Ver. 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry The disciples think this doctrine hard for in case divorcement were not lawful they say it were better not to marry then to be so straightly bound in marriage in whom we see 1. How impatient our nature is of all restraint and how much we love to be at liberty even from the bands of God for If so it be it is not good to marry say they 2. Suddain resolutions and sentences are readily full of folly for here the disciples neither do look unto their own strength or rather inability to live in a single life nor do they consider the incommodities of an unmarried life nor the commodities of marriage where God giveth a blessing Ver. 11. But he said unto them All men cannot receive this saying save they to whom it is given 12. For there are some eunuchs which were so born from their mothers womb and there are some eunuchs which were made eunuchs of men and there be some eunuchs which made themselves eunuchs for the Kingdom of heavens sake He that is able to receive it let him receive it Our Lords answer is to this meaning Every man is not able to receive this saying of yours that is To live without marriage lawfully except either he be an Eunuch by nature born impotent unfit for marriage or an Eunuch by Art of man gelded or an Eunuch by grace to whom God hath given power over all his natural affections and the gift of continency to live unmarried for this end that he may be so helped more constantly and without diversion to go on toward the Kingdom of Heaven Hence learn that no man ought to despise or rashly reject marriage it being Gods Ordinance and a mean to keep from fornication for all men cannot receive this saying of Better not marry c. 2. If any man be freed of the necessity of marriage he ought to imploy himself so much the more for the kingdom of God else the gift is to small use for he that is able to live unmarried and to receive the disciples saying he to whom this gift is given must be as an Eunuch unto the Kingdom of God Ver. 13. Then were there brought unto him little children that he should put his hands on them and pray and the disciples rebuked them Some desired Christ to blesse their yong children and to this end do present them unto him Doct. 1. Albeit little children understand not the mysteries of Christ yet it is lawful and commendable to beleeving parents to consecrate their children to Christ and to seek his blessing with the externall signs and seals of the blessing of them for here They brought unto him little children that he should lay his hands on them and pray 2. Carnal wisdom is not fit to judg of the extent of Christ his grace not what persons are priviledged to come unto him for here in the disciples it is carnal wisdom to thrust away children offered unto Christ. Ver. 14. But Iesus said Suffer little children and forbid them not to come unto me for of such is the Kingdom of heaven 15. And he laid his hands on them and departed 〈◊〉 Christ admitteth the children and reproveth the Disciples for debarring them Hence learn 1. That Christ will not exclude the young children of Beleevers being offered unto him for Christ said Suffer little children to come unto me 2. Albeit little children know not what to ask or what is done unto them yet can Christ give both his blessing and the signes thereof to them the ignorance of little children did not exclude them from the Sacrament of Circumcision nor these children from imposition of Christs hands in sign of a speciall blessing Neither must this exception of childrens ignorance exclude our children from Baptism for this holdeth still Suffer them to come unto me 3. Seeing little children of Beleevers are neither excluded from the Kingdome of Heaven in this earth that is from being members of the visible church nor are they secluded from the Kingdome of Heaven which is above therfore are they not excluded from receiving the signs and seales of the Right and Entry to such grace namely the seal of the covenant Baptism for it is said Of such is the kingdom of heaven 4. If Christ did esteem it a sufficient reason why not only these little children but also why in
the speech importeth 4. No meeting or gathering together of the Saints can have expectation of a blessing except it be in Christs name that is in so holy a manner and upon such warrantable grounds as his glory and the welfare of his church be promoved therby and not hindred for he promiseth his presence only to such as are gathered in his Name Vers. 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times 22. Iesus saith unto him I say not unto thee Until seven times but till seventy times seven For clearing of the matter of private admonition and publick censures a question is moved by Peter how oft we should forgive offences unto our brethren professing repentance which Christ answereth Hence learn That it seemeth to our corrupt nature that we should not forgive faults to the same person many times falling therein for How oft and till seven times which seemeth abundance importeth so much From Christs answer learn 1. That we should set no number to the times of forgiving the penitent were it untill seventy times seven times that is how oft soever 2. The Lord delighteth in large mercy and standeth not how oft soever to give mercy providing the party be truly penitent for otherwayes we must not deceive our selves God will not be mocked t● fo●●e that commandeth man to shew mercy so oft will no● refuse to give mercy himself Ver. 23. Therfore is the Kingdome of heaven lik●●d unto a certain King which would take account of his servants 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 26. The servant therfore fell down and worshipped him saying Lord have patience with me and I will pay thee all 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pence and he laid hands on him and tooke him by the throat saying Pay me that thou owest 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison til he should pay the debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their lord all that was done 32. Then his lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee 34. And his lord was wroth and delivered him to the tormentors til he should pay all that was due unto him 35. So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses This doctrine is cleared and confirmed by a parable the scope wherof is to shew that except we be willing to forgive and do forgive particular injuries done to us how oft soever our brother shall desire pardon we cut our selves off from being pardoned of God against whom we do sin oftner then any man can do against us According then to the scope of the parable we are taught 1. That our sins against God are moe and more heavie then any which our brethren do comitt against us for mens injuries against usare but pennies in comparison but our faults against God are thousands of talents 2. God is readier to forgive us our greater sins then we are ready to forgive our brethren their petty offences against us 3. The consequence of Gods mercy toward us should move us to be mercifull one toward another 4. He who will not forgive his brother his trespasses and that from the heart sincerely the Lord will not forgive that man his sins but wil cast him in hel til he pay for his sins and that shall never be To dispute here of the recalling of remission of sins is without ground and not to the purpose for the scope is fulfilled in this that as the wicked servant who did not forgive his fellow-servant got not forgivenesse but was cast in Gaole and into the tormentors hands so neither should any get forgivenesse from God who did not forgive men their trespasses CHAP. XIX Christ cometh from Galilee to Judea and healeth the sick to vers 3. Cleareth the cases of divorcement and of single life to vers 13. Blesseth young children to vers 15. Sheweth the impossibility of justification by works to vers 26. And the disciples blessednesse to the end Ver. 1. ANd it came to pass that when Iesus had finished these sayings he departed from Galilee and came into the coasts of Iudea beyond Iordan 2. And great multitudes followed him and he healed them there CHrist returneth to Judea in his own time to help such as he had a mind unto Doct. The sick and diseased and such as find need of Christ wil seek after him Such are his train who follow him and who wil find relief in him for He healed them all who came Ver. 3. The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them both male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twaine shall be one flesh 6. Wherfore they are no more twain but one flesh What therfore God hath joyned together let no man put asunder Christs enemies move the question about divorcement to make him odious either to men or women howsoever he should answer Hence learn 1. Whithersoever Christ went as he had disciples so he had adversaries who did ever seek to make him odious to the people that his doctrin should be the less fruitful here are cavillers asking Is it lawfull c. 2. Ignorance of Scripture is the cause of error and of idle questions for Have ye not read saith Christ. 3. To come to the institution of any Ordinance of God is the way to correct the abuses of it as here in the matter of marriage Christ goeth to the first institution of marriage saying He which made them 4. Marriage of one man with one woman and no moe at once is Gods ordinance founded upon the creation of the first couple for he made them only One male and one female To the end that this Matrimonial love might be incommunicable to any other and indissolvable one from another for They two shall be one flesh 5.