Selected quad for the lemma: cause_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
cause_n woman_n wont_a young_a 20 3 5.6013 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A20766 The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ... Downame, John, d. 1652. 1625 (1625) STC 7148.3; ESTC S5154 448,527 580

There are 2 snippets containing the selected quad. | View lemmatised text

our Sauiour saith y Mat. 5. 28. He that looketh vpon a woman to lust after her hath alreadie committed adulterie with her in his heart or with wanton Pictures Lasciuious representations of Loue-matters in Playes and Comedies c. for all which the Rule of the Apostle is generall Abstayne z 1. Thess 5. 21. from euery euill shew Thirdly Our eares to delight to heare honest things The contrarie whereof is when they delight in that which is filthie and vncleane Fourthly Our hands and all our parts to bee instruments of holinesse The contrarie whereof is the reaching of them forth to any filthy and vnseemely Act as in that mentioned Deut. 25. 11 12. Fiftly Our whole gesture to be sober and good Contrarie Gesture whereunto is wanton dancing and all other effeminate gesture and behauiour which wantonnesse Paul a Gal. 5. 19. maketh a worke of the flesh The b Esay 3. 16. Prophet Esay in his third Chapter doth notably expresse this sinne Because the Daughters of Sion are lostie and walke with a stretched out Necke twinkling with their eyes continually mincing it as they goe and keeping pace with their feet therefore the Lord will make bald c. Sixthly Our Apparell to be sober and comely such c Tit. 2. 3. as Apparell becommeth Saints The contrarie whereof is too curious trimming and decking of our selues forbidden euen vnto women who yet it may bee thought for the pleasing of their Husbands might of all other best vse it Therefore the Apostle d 1. Pet. 3. 3. saith Whose trimming let it not be that outward trimminig of frizzling of haire putting of golden things about them or putting on of apparell but the hidden man c. Likewise e 1. Tim. 2 9 10. also women let them adorne themselues in modest garments with shamefastnesse and sobrietie not with frizzling siluer things or gold or pearles or costly apparell But which beseemeth women professing godlinesse with good workes Secondly Whorish riotous and lasciuious apparell such as the Prophet taxeth Esay 3. 18. By this note Salomon f Pro. 7. 11. in his Prouerbs painteth out an Harlot A woman came forth to meete him in whorish attyre The comelinesse to be obserued in apparell standeth in these foure things First That it bee according to our sexe where g Deut. 22. 5. the man wearing womans apparell or the woman mans is condemned as being both an abomination to the Lord. Secondly That it bee fitting to our Age for which cause the Apostle h Titus 2. 3. willeth the elder women to goe in long garments Titus 2. 3. and 1. Sam. 13. 18. the Holy Ghost noteth that young Virgins the Kings Daughters were wont to goe in a Gowne of diuers colours Such a one Iacob made for Ioseph being a childe of seuenteene yeeres of age Gen. 37. 31. Thirdly That it bee agreeable to the custome of the place where we liue Contrarie whereunto is new-fangled apparell against which Zophanie the Prophet thundereth I i Sophon 1. 18. will visit the Princes and the Kings sonnes and all that clothe themselues with strange garments after the manner of forraine Countries and Nations Fourthly That it be according to our place and calling They k Math. 11. 8. and other things that weare soft rayment are in Kings houses Some other point of modestie may be noted as to haue a regard of shamefastnes euen in that case which the Law of God prouideth for Deut. 23. 12 13. But that and whatsoeuer else may not vnfitly be reduced vnder some of the former heads Temperance is a moderate and a sober vse of lawfull Temperance which is a moderate and sober vse of lawfull Pleasures especially in meates and drinkes pleasures especially in Meates and Drinks and in marriage matters In meates and drinks First By abstinence and fasting oftentimes whereunto the Apostle by his example doth inuite vs 1. Cor. 9. 27. But I beate downe my Body and bring it into subiection lest by any meanes after that I haue preached to others I my selfe should be reprooued The contrary whereof is to fill the gorge euery day as the rich l Luk. 16. 19. man did in the Gospell Secondly By a moderate and sober diet so as the body may receiue strength and be more fresh and liuely to performe the actions of godlines Take m Luk. 21. 34. heede to your selues lest at any time your hearts bee oppressed with surfeting and drunkennesse and cares of this life and lest that day c●me on you vnawares n Prou. 23. 29. 30. To whom is woe c Euen to them that tarrie long at the Wine to them that goe seeke mixt wine o Prou. 25. 16 If thou haue found hony eate that is sufficient for thee lest thou be ouerfull vomit it It p Prou. 31. 4. is not for Kings O LEMVEL it is not for Kings to drinke wine nor for Princes to drinke strong drinke The contrary whereof is first Gluttonie and Fulnes of bread one of the Sinnes of Sodome q Ezech. 16. 49. whereof the Apostle hath a commandement Rom. 13. 13. Walke honestly as in the day not in Gluttony and Drunkennesse c. Secondly Too much daintinesse for the quality and varietie of fare especially of those meates and drinks which prouoke most vnto the Sinne of vncleannesse This the same rich man is taxed with That he r Luk. 16. 19. was clothed in Purple and fine Linnen and fared well and diliciously euery day Salomon ſ Prou. 23. 1 2 3 in his wisdome giueth vs a rule to bridle our vntemperate desires this way When thou sittest to eate with a Ruler consider diligently what is before thee and put thy knife to thy throte if thou be a man giuen to the appetite Be not desirous of his dainty meates for it is a deceiueable meate Howbeit this is not so strictly to be taken but that eyther for the wel-comming of a friend or for our owne refreshing we may and it is sometimes lawfull to furnish our Table with store and variety of dishes as t Gen. 21. 8. Abraham made a great feast that day Isack was weaned and in the vse of marriage so did Leui u Luk. 5. 29. to our Sauiour Christ inuiting withall for his better entertainement a great number of guests to beare him companie The x Psal 104. 15. Psalmist also noteth that Forbidding to marry and commanding to abstain from meats which God hath created to be receiued with giuing thanks of them which beleeue and know the Truth For euery creature of God is good and nothing ought to he refused if the receiued with thanksgiuing God of his bountie giueth vs not onely bread or meate that strengtheneth the heart of man but wine to cheere it vp and to make his face shine more then with oyle Wherefore Marie at the Supper was made vnto Christ in Bethania is y Ioh.
dispensation from God himselfe for First God c Gen. ● 22. in the first institution of holy Marriage coupled together but one man and one woman Adam and Eue and created onely two from whom all Mankinde should come when yet all other spirits were his also as the Prophet disputeth Mal. 2. 15. This reason our Sauiour yeeldeth Mat. 19. 4. Haue yee not read that he which made from the beginning made them one male and one female Secondly Hereby there commeth a seed of God or a holy seed acceptable vnto him in the restraint of all rouing lusts for d Mal. 2. 15. why made he one Because hee sought a seed of God saith the same Prophet Thirdly The words of the Law rightly vnderstood are expressed e Leuit. 18. 18. Thou shalt not take one Wife to another to vexe her c. Lastly If a man may measure the childes goodnesse by the Fathers vertues the first Polygamist and corrupter this way of Gods Ordinance was f Gen. 4. 19. Lamech a vile wretch of the posterity of wicked Cain Fiftly I say Into one flesh For that by Marriage those that were two before are now become but one So was the first institution Genesis 2. 24. They shall bee one flesh And Matthew 19. 5. Our Sauiour accordingly concludeth Wherefore they are no more two but one flesh Whereof it followeth that Marriage is a perpetuall bond so as Whosoeuer g Mat. 19. 9. putteth away his Wife except it be for fornication and marryeth another committeth adulterie and he that marrieth her so put away committeth adultery Howbeit if one of the The Popish Bygamy which accounteth him to haue two Wiues that marryeth againe after the first Marriage dissolued or hath marryed a Widdow parties dye the other then is at libertie to marrie againe For the h 1. Cor. 7. 39. woman is bound by the Law as long as her Husband liueth but if her Husband dye she is free to marrie whom she will Lastly concerning Marriage this one thing is to bee added that it is conuenient that a solemne contract of the parties married should goe before By contract I meane a promise of both the parties to marrie the one with the other if in the meane time there appeare no iust cause to the contrarie whereby it is easie to discerne what is the right vse and end of a contract namely that before that indissoluble knot doe come the parties may thorowly acquaint themselues together that so any lawfull impediment to hinder their meeting may in time be discouered before it proceed further and this is conuenient First Because it is warranted by the example of Gods Children i As may bee seene Deut. 22. 23. Mat. 1. 10. in all times and by the light of Nature among the very Heathen Secondly God himselfe approueth it in prouiding for the chastitie of a woman so contracted no otherwise then as if shee were his wedded Wife that he k Deut. 22. 23 24. which lyeth with her shall dye the death The contraries of this puritie which hitherto haue beene spoken of are First Inward and in the minde the lusts of l 1. Cor. 7. 9. It is better to marry then to burne concupiscence as the Apostle doth oppose them 1. Thess 4. 5. Let euery man know how to possesse his vessell in holinesse and honour not in the lusts of concupiscence as the Gentiles that know not God Which lusts of concupiscence else-where he calleth burning for that thereby godly motions as with fire are burnt vp and consumed Of these Christ speaketh Mat. 5. 28. Whosoeuer looketh vpon a woman to lust after her hath alreadie committed adultery with her in his heart Secondly All bodily pollution and vncleannesse as the sinne of Onan for which the Lord slue him Genesis 38. 8. The like whereof is that Deut. 23. 10 11. when it commeth from immoderate dyet or vnchaste thoughts More particularly is condemned all vnlawfull copulation in the seuerall kindes thereof Buggerie Adulterie Fornication Buggerie a sinne not to be named is a copulation against nature whether with beasts dishonouring our owne Sexe or of men or women in the same Sexe committing filthinesse Thou m Leuit. 18. 23 24. shalt not lye with a male as a man lyeth with a woman that is abomination Thou shalt not lye with any Beast to pollute thy selfe therewith Neither shall a woman stand before a Beast to lye with it that is confusion Cursed n Deut. 28. 21. be hee that lyeth with any Beast For this o Rom. 1. 26. 27. cause God deliuered them vp into dishonorable lusts for euen the Females changed the naturall vse into that which is contrarie to nature likewise also the Males leauing the naturall vse of the Female burned in their desire one vnto another Males with Males committing filthinesse This was the sinne of Sodome p Gen. 19. 5. Bring forth the men vnto vs that we may know them The other two are Adulterie and Fornication Adulterie when one or both are marrryed to another Fornication when two vnmarryed persons commit it Of both which the Apostle saith q Heb. 13. 4. Whoremongers and Adulterers God will iudge The r Gal. 5. 19. workes of the flesh are Adulterie Fornication c. And our Sauiour Mat. 15. 19 20. Out of the heart come Adulteries Fornications c. These are the things that defile a man And here if in any of these force be vsed it is called Rape and maketh the sinne more haynous But the partie ſ Deut. 22. 26 27. forced is to bee held guiltlesse There bee two especiall meanes both to set and to The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely shamefastnesse in words hold vs in the puritie both of soule and bodie whether we be sole or marryed Modestie and Temperance Modestie is that which keepeth a comelinesse and decencie in things First Our words to bee modest and shamefast euen when wee speake of things that sinne hath made shamefull as we see the Holy Ghost euery where to doe Gen. 4. 1. ADAM knew EVE his Wife Gen. 29. 22. Hee tooke LEAH and brought her vnto IACOB who went in vnto her 1. Sam 24. 3. SAVL went to couer his feet The contrarie whereof are First Lewd speeches and much noyse whereby Salomon describeth the vnchaste woman Pro. 7. 11. and 9. 13 Secondly filthie speeches whither referre Loue-Songs amarous Bookes filthy Ballads Enterludes c. comprehended vnder the name of filthinesse foolish speaking and iesting which are not things comely Ephes 5. 34. Secondly Our eyes and countenance to bee chaste Countenance making as Iob t Iob 31. 1. did a couenant with our eyes not to looke vpon a Mayde The contrarie whereof is First a whorish u Pro. 7. 31. countenance Secondly Eyes which the Apostle x 2. Pet. 2. 14. calleth full of Adulterie feeding them either with anothers beautie whereof