Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	day_n	lord_n	sabbath_n	851	5	10.2633	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57529	Matrimoniall honovr, or, The mutuall crowne and comfort of godly, loyall, and chaste marriage wherein the right way to preserve the honour of marriage unstained, is at large described, urged, and applied : with resolution of sundry materiall questions concerning this argument / by D.R. ...	D. R. (Daniel Rogers), 1573-1652.	1642 (1642)	Wing R1797; ESTC R5451	341,707	420

the fourth Command that a man might not gather stickes on the Sabbath day yet because in generall God had charged that no dressing of meat or bodily labour should be then done but all be dressed and provided before therefore the Lord commanded him to bee stoned by vertue of the generall Commandement And are not these weake bottoms for men to warrant their owne or other means marriages because the contrary is not forbidden when as that is forbidden which is if not further off yet full as farre It is objected that many of the Patriarchs did thus marry and are no whit impeached for it I answer if that be a reason then let us marry our halfe sister as Abraham did Sara for so hee justifies himselfe to that Abimelech yet in deed shee is my sister for shee is the daughter of my father by my mother in law Doe we not know how Terahs family after it came to Mesopotamia and subsisted there was farre divided from the other families of Shem and therefore straitned much in their choice Cursed Chams family they were expresly forbidden to marry in as being the nation which God would root out and give it the posterity of Abraham where then should they marry but within their owne narrow family And wee may well thinke they did as well as then could be done and made such a shift as they did for even those they married were Idolaters which was forbidden if it could have beene shunned but one necessity pardoned another better Idolaters under no curse then accursed Canaanites If they had had larger breadth had they so ventured But they much presse the example of Caleb his giving of Achsa his daughter to Othniel her coufin german To which I answer If it had beene as they say yet it was not in coole blood but upon a condition made in generall to any but falling out as it did it might have beene an exemption by an extraordinary occasion But the thing was nothing so for Othniel is called the sonne of Kenaz by the same liberty of speech which calls Christs kinsmen his brethen He was not the sonne of Kenaz Calebs brother but the son of his sons son so Tremellius upon the place Brother saith he that is one descending from his brother two or three Generations remooved Each Grandchild and each Nephew or sonne of Nephew is called a sonne by the phrase of the holy Ghost But I list not here to take off every objection I returne Put case I should grant them their desire that because cozen germans are not named therefore they are allowed yet methinkes there be abundance of things which prudentially might move men to forbeare these marriages First notwithstanding the long time that this Tenet hath possessed the spirits of some men yet we see the blemish and crock of it is yet unwasht out yea cleaves still and abides upon it The mindes of men cannot yet put it on as a garment fit for their back still it s a generally questioned thing among the most and even by such as are with much adoe urged to it by such as thinke they see further then all men yet scarse is the doubt exempt of out them but they stagger I make not this an absolute reason but a suspition and prejudice against it And why should any man chuse rather endlessely to beat his braine to evince a thing of so doubtfull truth then yeeld to the contrary practice which no man can doubt of Is it not wisdome to doe that which is safest Can faith and doubting stand together And can that be done without sinne which is not done in faith but wavering Surely the Plaister which men study to make for this sore is far too narrow to cover it Againe the scruple being unremooved what apudder doth it cause among Gods people especially what jealousie strangement and dislikes among the kindred We should aime at all communion not alienation Besides when God hath vouchsafed so great breadth and liberty who should strengthen himself by mixture of bloud and as Nicodemus saith going into his mothers wombe to be borne againe Not to speake of that observation that God hath not blessed it with such encrease or integrity of affection And it s not to conclude among those things that are pure and of good report And surely if this be a great reason of unlawfulnesse of marriage betweene degrees forbidden because thereby that naturall honour and awefull esteeme of parents and consequently of such as are neere of kin unto them is imbesselled and violated for what is more repugnant to respect and honour then the familiarity of carnall commixtion then I am sure the reason holds as well betweene cozen germans as others of kin for nature hath put as due and chast a respect of honour betwene them as betweene those who are namely forbidden in Leviticus But the former is avowed by many writers one whereof I produce Augustin his speech de Civit. Dei book 13. cap. 16. I know not how it comes to passe that there is a kind of naturall instinct in the modesty of man and that praiseworthy that to whomsoever he oweth any shamefast and chast honour for kindreds sake from the same person he restraines any marriage affection which even the chastity of marriage blusheth to violate Quest 3 But to proceed here is another question wherein doth a contract differ from marriage since that the substance of matrimoniall union stands in the contract what is there more in marriage it selfe or what reasons are there for the dissolution of the one which are not for the other Answ I answer There is great oddes betwixt the strength of a contract and the strength of compleat marriage For the strength of the former stands forcible by the private con●ent of the parties I meane this that although God be in a contract yet so as the parties which consented may also dissent when they finde that consent did hinder the private good of their married estate And so when it appeares that the one partie is unqualified for the other through many evills that break by after intelligence then they that made it may breake it But marriage hath a strength by publique consent of the law and the custome of men and therefore it s above all strength of private promises and admits no dissolution by private consents The union of contracted ones is an union of imagination or of affection so long as it s within such boundes But the union of marriage is an union of state and condition standing in right and law above all private affection If private contracts be broken off as they ought not without consent there is private satisfaction given to the parties but if marriage be broken off there is publique scandall given beyond all satisfaction The regard wherof tieth the hands of married ones behind them from all liberty of consent to dissolve the knot because as it concernes the body of the state to see sinne

therof It s an honour to an house to be frequented by the great and honorable How much more when the Lord of heaven and earth shall condescend to dwell in our houses to come in to sit and sup with us whom should he sooner doe so unto then to the peaceable and consenting we know that old maxime of Machiavell if thou wilt reigne divide And our Savior affirmes it If Satan cast out Satan how shall his Kingdome endure No surely Satan must cast out unity and amity if he meane to reigne that he may bring in hellish discord and confusion Even so if God will reigne hee must cast out Satan that he may bring in union and consent between couples There is no agreement betwixt Christ and Belial light and darknes Then and never till then shall religion prayer Sabbathduties holy exercises love to the Saints be enterteyned when consent hath taken up the roome of each others heart So much may serve for Reasons But wherin may some say standes this Consent Answ I answer By these few heads it may bee conceived for the particulars of consent they are infinite as the occasions of life are First in consent of spirit of minde I meane and affection Secondly consent of speech or the tongue Thirdly consent of practice and endeavors For the first of these The principle of marriage consent must be rooted in the heart That each thinke and affect the same things As in Ezekiel its saide of the beasts and the wheeles that when the one went forward the other did so and when the beasts were lifted up the wheeles were lifted up for the spirits of the bea●ts were in the wheeles So ought it to be between couples one judgement one mind one heart one soule in two bodies the spirit of the wife in the husband and his in the Lord. That which the flatterer saith in the Cōedy the hatred of the name beeing remooved that should the wife say to the husband Sayst thou a thing So say I. Deniest thou I deny it too And in a word I am prepared for the nonce to agree with thee in all things good honest What is more beautifull to behold in marriage thē that wherof it is a Resemblāce I meane the harmony betweene the Lord Iesus the head and the members to wit his Church Reade the Canticles See how the Church ecchoeth her husbands voyce in all he speaks see how shee pleases her selfe in his comely proportion attire gestures And he againe in hers how shee depends wholly upon his becke and countenance joies in his presence mournes in his absence repozes her selfe in his bosome beeing asleep watcheth his awaking followes after him hangs upon him in his departing longs for his returne and having lost him runs after him as one distracted and bewraies her life to be bound up in his as Iacobs in Benjamins This inward complacence welpleasing and welapayednesse of couples in each other is the very quintessence of marriage peace and contentment As in the mysticall body of Christ we see what an instinct is in them to maynteine their owne beeing in the welfare of each other All envy wrath suspicion jealousie unkindnes pride censure and whatsoever else savoring of selflove and seperation beeing odious to them Each doing his owne service content with his owne portion mourning with any that is ill at ease and glad of their welfare Secondly this consent must be in the speech and language of them both It s true generally but in this point specially That speech is the discoverer of the mind Looke what the abundance of the heart is that will vent it selfe at the mouth So the husband and wife should answer to each other as Iehoshaphat to Iehoram I am as thou art my people are as thine my horses as thine Yea the speech of each to other should bee without flattery as the glasse to behold each other in As face answers to face in the water so doth a man accomodate himselfe to his friend sayth Salomon how much more the husband and wife to each other They should even resemble each the others frame and temper in the Lord with all ingenuity As the beames do represent the Sun in her heat and light so should the sweet carriage of the wife argue the body which gives her influence even her husbands vertues And lastly there ought not onely to be this harmony in presence onely but in absence also even in the way of their Conversation abroad in company in duties of Sabbath of Christian communion whether together or asunder such should be the reflexion of a wives carriage that all that see her may see the wisdome thoughts affections of the husband in her not a carriage of her owne as of one severed from his way slighting his as if shee were wiser but humbly submitting judgment will and spirit to his in the Lord and where there is any difference so it be grounded keeping it secret and acquainting God with it as shee did when she felt strife in her wombe that he might reconcile it and settle it aright in time For in such a Case discreet concealment will far sooner reduce them together then open expression of their differences The actions of the one should bee the shadow of the others yea a modell thereof As it was once betweene David and his new subjects whatsoever liked David that was presently pleasing to all his people they agreed at an haires bredth This threefold corde of heart mouth and worke is not easily broken Vses I shall make these three appear better in uses of the point to the which I hasten Vse 1 First then what bitter reproofe is this to the most even of such as seeme to stand to Gods barre and triall I passe by the ruder sort of barbarous people rusticall and profane who never yet came into the garden where this grace grew such as passe their daies eyther in brutish and Nabalish churlishnes brawling fighting and quarrelling together or else consent onely in evill serving each the others turne according to those vices they are enclined unto as the world to take together portions for their childrē by hooke or crooke or pleasures and libertyes or pride of life and fashions or envious pursuit of their Enem●es slander or the like sins of the tongue I say to leave such who would looke for such differences of spirit and temper among such as pretend great zeale in profession A man would thinke when hee lookes narrowly into them that they are set as marks of opposition each to other then resemblers of their affections joyes and desires verely I have often seen it to the shame of such I speake it that among some ignorant couples whom onely naturall likenes of maners or civill education hath handsomed there is found more love and accorde then among some such as daily keep on foot the worship of God in their families Shall I praise