Boaz and Ruth blessed: or A sacred contract honoured with a solemne benediction By Bartholomew Parsons B. of Divinity and rector of Ludgershall in the county of Wiltes.
The Lord make the woman that is come into thine house like Rachell and like Leah, which two did build the house of Israell doe thou worthily in Ephratah, and be famous in Bethlem.
The Lord make the woman that is come into thine house like Rachel and like Leah, which two did built the house of Israel do thou worthily in Ephratah, and be famous in Bethlehem.
THE Children of this World like to fishes that are in Salo, sine sale, in the salt water without any salt tast in thē in the midst of the holiest and heavenliest actions and places cannot put of the shooes of their carnall affections, Exod. 3.5.
THE Children of this World like to Fish that Are in Salo, sine sale, in the salt water without any salt taste in them in the midst of the Holiest and heavenliest actions and places cannot put of the shoes of their carnal affections, Exod 3.5.
and even then and there out of the evill treasures of their hearts, bring forth that which is evill Luk. 6.45. Ezekiells auditors even whilest they were sitting before him to heare his words and shewing much loue with their mouthes, haue their hearts going after covetousnesse Ezek. 33.31.
and even then and there out of the evil treasures of their hearts, bring forth that which is evil Luk. 6.45. Ezekiel's Auditors even whilst they were sitting before him to hear his words and showing much love with their mouths, have their hearts going After covetousness Ezekiel 33.31.
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And whilest our saviour was dividing to his hearers the bread of life, one of the company rashly and rudely interrupteth him, about speaking to his brother to divide the inheritance with him. Luk. 12.13. so hardly can they which are accustomed to evill doe any good Ier. 13.23. even in the best times and places:
And whilst our Saviour was dividing to his hearers the bred of life, one of the company rashly and rudely interrupteth him, about speaking to his brother to divide the inheritance with him. Luk. 12.13. so hardly can they which Are accustomed to evil doe any good Jeremiah 13.23. even in the best times and places:
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but on the other side, the children of light shine still as lights in the world Phil. 2.15. haue sursum corda in civill as well as in sacred businesses, & out of the good treasures of their hearts bring forth good things Luk. 6.45. whether they are eating or drinking or whatsoever they are doing, Gods glory is their aime and end 1. Cor. 10.31. in all these things eructat cor, their heart is stil enditing of some good matter Psal. 45.1. a divine sentence is ready in their lips Prov. 16.10. and their mouth vpon every occasion is speaking of wisdome, and their tongue talking of iudgement Psal. 37.30.
but on the other side, the children of Light shine still as lights in the world Philip 2.15. have Sursum Corda in civil as well as in sacred businesses, & out of the good treasures of their hearts bring forth good things Luk. 6.45. whither they Are eating or drinking or whatsoever they Are doing, God's glory is their aim and end 1. Cor. 10.31. in all these things Eructate cor, their heart is still enditing of Some good matter Psalm 45.1. a divine sentence is ready in their lips Curae 16.10. and their Mouth upon every occasion is speaking of Wisdom, and their tongue talking of judgement Psalm 37.30.
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and say, the blessing of the Lord be vpon you, we blesse you in the name of the Lord Psal: 129.8. let them but come to the reapers and their lips are full of grace, they say with that good man Boaz, the Lord be with you Ruth. 2.4. In the same spirit, in the same steps doe the Elders, and all the people of Bethlehem walke here.
and say, the blessing of the Lord be upon you, we bless you in the name of the Lord Psalm: 129.8. let them but come to the reapers and their lips Are full of grace, they say with that good man Boaz, the Lord be with you Ruth. 2.4. In the same Spirit, in the same steps do the Elders, and all the people of Bethlehem walk Here.
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and the Elders said we are witnesses, but also blesse them in the name of the Lord, power out a most solemne and effectuall fervent prayer to the Lord the father of lights from whom cometh downe every good and perfect gift to prosper the intended matrimony of this present couple with blessings befitting their married estate, the Lord make the woman &c. Now our Saviour when he would feed the people with the bread that perisheth brake it into peeces Mark. 8.6.
and the Elders said we Are Witnesses, but also bless them in the name of the Lord, power out a most solemn and effectual fervent prayer to the Lord the father of lights from whom comes down every good and perfect gift to prosper the intended matrimony of this present couple with blessings befitting their married estate, the Lord make the woman etc. Now our Saviour when he would feed the people with the bred that Perishes brake it into Pieces Mark. 8.6.
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and as becometh a faithfull and wise steward in Gods house, divide these words aright, that every one may the better haue his portion of spirituall food out of them.
and as Becometh a faithful and wise steward in God's house, divide these words aright, that every one may the better have his portion of spiritual food out of them.
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In this faithfull and charitable prayer then (I call it so because Necessitas cogit orare prose: charitas fraternitatis hortatur pro alio Chrys. Necessity compelleth a man to pray for himselfe,
In this faithful and charitable prayer then (I call it so Because Necessity cogit orare prose: charitas fraternitatis hortatur Pro Alio Chrys. Necessity compelleth a man to pray for himself,
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We may obserue the parts and points: 1. The petitioners that find in their heart to pray this prayer as David speaketh, 2. Sam. 7.27. all the people that were in the gate and the Elders.
We may observe the parts and points: 1. The petitioners that find in their heart to pray this prayer as David speaks, 2. Sam. 7.27. all the people that were in the gate and the Elders.
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and the man severally. 4. For what are the petitions for them. 1. For the woman the Lord make the woman that cometh into thine house like to Rahell and Leah which two did build the house of Israell.
and the man severally. 4. For what Are the petitions for them. 1. For the woman the Lord make the woman that comes into thine house like to Rachel and Leah which two did built the house of Israel.
or that thou maist doe worthily &c. The first occurring circumstance that standeth in the doore of the text like Abraham in the doore of his tent, is of the persons petitioning and praying, all the people that were in the gate,
or that thou Mayest do worthily etc. The First occurring circumstance that Stands in the door of the text like Abraham in the door of his tent, is of the Persons petitioning and praying, all the people that were in the gate,
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and the Elders, they will not only be witnesses of the contract, but petitioners also for the contracted, they will not onely testify the covenant made betweene the parties,
and the Elders, they will not only be Witnesses of the contract, but petitioners also for the contracted, they will not only testify the Covenant made between the parties,
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vade & fac similiter, goe and doe likewise, pray for the peace and prosperity of the parties to be married, not with formall but with hearty acclamations, not with a superficiall God giue you ioy, but with a solemne and substantiall benediction of the parties,
vade & fac similiter, go and do likewise, pray for the peace and Prosperity of the parties to be married, not with formal but with hearty acclamations, not with a superficial God give you joy, but with a solemn and substantial benediction of the parties,
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and invocation of the most high God possessor of heaven and earth, to blesse them out of Zion, that they may see the good of Ierusalem all the daies of their life and that they may see their childrens children and peace vpon Israell Psal. 128.5.6.
and invocation of the most high God possessor of heaven and earth, to bless them out of Zion, that they may see the good of Ierusalem all the days of their life and that they may see their Children's children and peace upon Israel Psalm 128.5.6.
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The God of heaven in his blessing of Adam and Eue; the first married persons, in whose loynes we then were all of vs, ( and God blessed them Gen. 1.28.) hath shewed vs what is good and what he requireth of vs,
The God of heaven in his blessing of Adam and Eve; the First married Persons, in whose loins we then were all of us, (and God blessed them Gen. 1.28.) hath showed us what is good and what he requires of us,
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And when Isaacke being stricken in yeares sent Iacob to Padan-Aram amongst his kindred to find out a wife, he prayeth seriously for his prosperous successe, God almighty blesse thee and make thee fruitfull,
And when Isaacke being stricken in Years sent Iacob to Padan-aram among his kindred to find out a wife, he Prayeth seriously for his prosperous success, God almighty bless thee and make thee fruitful,
marriage betweene Christ and his Church, doth omnia fausta precari, pray for all happinesse to the married parties, is full of supplications for them, benedictions of them,
marriage between christ and his Church, does omnia Fausta precari, pray for all happiness to the married parties, is full of supplications for them, benedictions of them,
and propheticall predictions of happinesse vnto them Psal. 45. And if all things must be done in the name of the Lord, Col: 3.17. much more must this great thing bee begunne in the name of the Lord, if NONLATINALPHABET euery creature or ordinance of God must be sanctified with prayer 1 Tim. 4.5. much more must this solemne ordinance of his be blessed and sanctified with prayer.
and prophetical predictions of happiness unto them Psalm 45. And if all things must be done in the name of the Lord, Col: 3.17. much more must this great thing be begun in the name of the Lord, if every creature or Ordinance of God must be sanctified with prayer 1 Tim. 4.5. much more must this solemn Ordinance of his be blessed and sanctified with prayer.
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But how are these last and worst daies whereinto we are falne, degenerated from this holy course? Happily we may heare a formall and superficiall acclamation of God giue you joy, drap out of some few mens mouths at such times & meetings.
But how Are these last and worst days whereinto we Are fallen, degenerated from this holy course? Happily we may hear a formal and superficial acclamation of God give you joy, drap out of Some few men's mouths At such times & meetings.
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But most mens vnsanctified mouthes at such times, like puddle waters, that being stirred send forth noysome sent, breath our nothing but such corrupt communications as may rather minister griefe then grace to the hearers,
But most men's unsanctified mouths At such times, like puddle waters, that being stirred send forth noisome sent, breath our nothing but such corrupt communications as may rather minister grief then grace to the hearers,
and obsceane songs, and of a Bride house a Brothell house as the Idolatrous Iewes turned Bethell, Gods house, into a Bethauen, an house of vanity, Hos. 4.15.
and obscene songs, and of a Bride house a Brothel house as the Idolatrous Iewes turned Bethell, God's house, into a Bethany, an house of vanity, Hos. 4.15.
and fill their faces with shame, as though with Zimri and Cosbi, they were taken in an vncleane act, Numb: 25. and the language of the whorish woman, come let vs take our fill of loue vntill the morning, let vs solace our selues with loues, Prou: 7.15. is nothing so impure, as many of their vnchast songs and discourses such a world of iniquity is in mens tongues to defile this sacred businesse with.
and fill their faces with shame, as though with Zimri and Cozbi, they were taken in an unclean act, Numb: 25. and the language of the whorish woman, come let us take our fill of love until the morning, let us solace our selves with loves, Prou: 7.15. is nothing so impure, as many of their unchaste songs and discourses such a world of iniquity is in men's tongues to defile this sacred business with.
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and blesse them as they are commanded to pray over the sicke Iam. 5. And this we presse and praise not as making the Ecclesiasticall benediction of the Priest the very essentiall forme of matrimony,
and bless them as they Are commanded to pray over the sick Iam. 5. And this we press and praise not as making the Ecclesiastical benediction of the Priest the very essential Form of matrimony,
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as most of the Popish writers doe, (for then all matrimonies in the world without this benediction should haue beene no better then fornications, vtterly void for want of an essentiall forme) but as requiring it for a solemne and publike testification of the matrimoniall consent,
as most of the Popish writers do, (for then all matrimonies in the world without this benediction should have been no better then fornications, utterly void for want of an essential Form) but as requiring it for a solemn and public testification of the matrimonial consent,
For howsoever in foro interiori, in the court of the conscience, it bee a true marriage where there is a free and full consent of the parties before lawfull witnesses,
For howsoever in foro interiori, in the court of the conscience, it be a true marriage where there is a free and full consent of the parties before lawful Witnesses,
and cannot absolutely be made void for want of a benediction giuen in the Church, yet in foro exteriori, in the externall court, by evident deduction out of holy writ,
and cannot absolutely be made void for want of a benediction given in the Church, yet in foro exteriori, in the external court, by evident deduction out of holy writ,
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and by the lawes of the Church and most Commonwealths, it is no lawfull nor laudable marriage, which is not confirmed & blessed in the face of the Church.
and by the laws of the Church and most Commonwealths, it is no lawful nor laudable marriage, which is not confirmed & blessed in the face of the Church.
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Paenes nos occultae conjunctiones, id est, non prius apud Ecclesiam professae, juxta maechiam & fornicationem periclitari judicantur. saith Tertullian lib.
Paenes nos Occultae conjunctiones, id est, non prius apud Church professae, juxta maechiam & fornicationem periclitari judicantur. Says Tertullian lib.
de pudicitia cap. 4. With vs secret marriages, that are not solemnized first in the Church, are esteemed fit to bee questioned as adulteries and fornications:
de Chastity cap. 4. With us secret marriages, that Are not solemnized First in the Church, Are esteemed fit to be questioned as adulteries and fornications:
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Platina in the life of Soter Bishop of Rome, who liued in the yeare of Christ 174. referreth it to him and saith he ordained it, Ne legitima haberetur vxor nisi cui sacerdos ex instituto benedixisset, that none should be accounted a lawfull wife,
Platina in the life of Soter Bishop of Rome, who lived in the year of christ 174. Refers it to him and Says he ordained it, Ne Legitimate haberetur vxor nisi cui sacerdos ex instituto benedixisset, that none should be accounted a lawful wife,
and as we finde it delivered by the Apostles, vnlesse in its proper time it be Ecclesiastically blessed by the Priest with prayers and oblations as the manner is, wedlockes so made are lawfull,
and as we find it Delivered by the Apostles, unless in its proper time it be Ecclesiastically blessed by the Priest with Prayers and Oblations as the manner is, wedlock's so made Are lawful,
And Tertullian againe in his second booke to his wife the 9 chapter saith, Vnde sufficiam ad enarrandam faelicitatem ejus matrimonij, &c. How can I sufficiently set out the happinesse of that marriage which the Church maketh, the communion confirmeth, the Angels declare to be sealed, and the father counteth ratified.
And Tertullian again in his second book to his wife the 9 chapter Says, Vnde sufficiam ad enarrandam faelicitatem His Matrimony, etc. How can I sufficiently Set out the happiness of that marriage which the Church makes, the communion confirmeth, the Angels declare to be sealed, and the father counteth ratified.
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Synesius comming to bee Bishop of Cyrene, and professing that he would still hold his wife with his Bishoprick, mentioneth this custome, Mihi & Deus ipse & leges, ipsa { que } Theophili sacra manus vxorem dedit:
Synesius coming to be Bishop of Cyrene, and professing that he would still hold his wife with his Bishopric, mentioneth this custom, Mihi & Deus ipse & leges, ipsa { que } Theophili sacra manus vxorem dedit:
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Eccles. cap. 55. And the fourth Councell of Carthage in the 13 Canon saith, When the Bridegroome and the Bride are to bee blessed of the Priest, let them bee presented by their parents,
Eccles. cap. 55. And the fourth Council of Carthage in the 13 Canon Says, When the Bridegroom and the Bride Are to be blessed of the Priest, let them be presented by their Parents,
Receauing the Priests benediction publikely, nisi sacerdotum precibus matrimonium corroboratum fuerit, vnlesse the matrimony be confirmed by the Priests prayer, which is the constitution of the Emperours Leo and Alexius Comnenus. The hereticall Anabaptists then & schismaticall Brownists professing themselues to bee wise, become fooles in condemning this ancient, needfull,
Receiving the Priests benediction publicly, nisi Sacerdotum precibus matrimonium corroboratum fuerit, unless the matrimony be confirmed by the Priests prayer, which is the constitution of the emperors Leo and Alexius Comnenus. The heretical Anabaptists then & Schismatical Brownists professing themselves to be wise, become Fools in condemning this ancient, needful,
I come therefore to the next branch, to whom they petition and pray, the Lord make ] And indeed on whom should they call for the marriage blessing but on him who is the father of mercies,
I come Therefore to the next branch, to whom they petition and pray, the Lord make ] And indeed on whom should they call for the marriage blessing but on him who is the father of Mercies,
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and God of all comfort, 2. Cor. 1.3. From whom commeth downe every good and perfect gift, Iam. 1.17. But on him, of whom, and through whom, and to whom are all things: Rom: 11.36.
and God of all Comfort, 2. Cor. 1.3. From whom comes down every good and perfect gift, Iam. 1.17. But on him, of whom, and through whom, and to whom Are all things: Rom: 11.36.
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and of whom all things come, 1. Chr. 29.11.12. Whose blessing alone maketh rich, Prov. 10.22. and of whom whosoever are blessed they shall be blessed, Gen: 27.33. whō should they haue in heauen but the Lord to call vpon, Psal. 73.25. And who can shew vs any good vnlesse he lift vp the light of his countenance vpon vs, Psal. 4.6.
and of whom all things come, 1. Christ 29.11.12. Whose blessing alone makes rich, Curae 10.22. and of whom whosoever Are blessed they shall be blessed, Gen: 27.33. whom should they have in heaven but the Lord to call upon, Psalm 73.25. And who can show us any good unless he lift up the Light of his countenance upon us, Psalm 4.6.
King Darius Parasites made both a flattering and a bloud-sucking law, (like the Image that Pliny speaketh of, that had both a frowning and a smiling lookes) That no man should aske any petition of any God or man for thirty daies,
King Darius Parasites made both a flattering and a bloodsucking law, (like the Image that pliny speaks of, that had both a frowning and a smiling looks) That no man should ask any petition of any God or man for thirty days,
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But it is an immutable and inviolable law established in the high Court of heauen, not for thirty daies but from the beginning, till time shall be no more, that none of the houshold of faith should aske any petition either for the blessings of heauen aboue,
But it is an immutable and inviolable law established in the high Court of heaven, not for thirty days but from the beginning, till time shall be no more, that none of the household of faith should ask any petition either for the blessings of heaven above,
or the spirits of iust men made perfect) but only of the LORD our Father and Redeemer whose name is everlasting, Isa. 63 16. Call vpon me in the day of trouble, Psal. 50.15. & if vpon him;
or the spirits of just men made perfect) but only of the LORD our Father and Redeemer whose name is everlasting, Isaiah 63 16. Call upon me in the day of trouble, Psalm 50.15. & if upon him;
And it is surely sealed vnto vs with the bond of a double oath, verily, verily, I say vnto you, Whatsoeuer yee shall aske the Father in my name, not the Father and me in the holy Angells and blessed Saints name, he will giue it you, Ioh. 16.23.
And it is surely sealed unto us with the bound of a double oath, verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, not the Father and me in the holy Angels and blessed Saints name, he will give it you, John 16.23.
but I will only hoc agere, prosecute opus diei in die suo, the worke of the day in its right time and keepe my selfe within the spheare of Marriage not turning either to the right or left hand.
but I will only hoc agere, prosecute opus Die in die Sue, the work of the day in its right time and keep my self within the sphere of Marriage not turning either to the right or left hand.
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Marriage then is his ordinance, and the worke of his hands, and ordained by him non communiter sed singulari modo, not after the common fashion of his other workes, but after a singular manner.
Marriage then is his Ordinance, and the work of his hands, and ordained by him non Communiter sed singulari modo, not After the Common fashion of his other works, but After a singular manner.
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first as it were consulted about the making of woman, and ordaining of it, It is not good that the man should bee alone, I will make him a helpe meet for him, Gen. 2.18.
First as it were consulted about the making of woman, and ordaining of it, It is not good that the man should be alone, I will make him a help meet for him, Gen. 2.18.
as hee did the other creatures, therein shewing not the infirmity of the workeman, but the excellency and dignity of the worke, according to that of Saint Basil homil: 10. hexameron, de nullo operum, This word let vs make, is written of none of the workes which God had formerly made,
as he did the other creatures, therein showing not the infirmity of the workman, but the excellency and dignity of the work, according to that of Saint Basil Homily: 10. Hexameron, de nullo Operum, This word let us make, is written of none of the works which God had formerly made,
and publishing the law of matrimony, therefore shall a man leaue his father and mother and cleaue to his wife and they shall be one flesh Gen. 2.24. in all which tanquam in expressis tabulis wee may see the finger and ordinance of God.
and publishing the law of matrimony, Therefore shall a man leave his father and mother and cleave to his wife and they shall be one Flesh Gen. 2.24. in all which tanquam in expressis Tables we may see the finger and Ordinance of God.
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Therefore Theophilact in Epitome divinorum dogmatum NONLATINALPHABET saith, God hath not only fashioned the woman, but he also ioyned her to the man, according to the law now in practise.
Therefore Theophilact in Epitome Divinorum dogmatum Says, God hath not only fashioned the woman, but he also joined her to the man, according to the law now in practice.
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He brought her to the man, and hee himselfe was the betrother and giuer of her in wedlocke as also he brought a certaine gift to the wedding, his blessing.
He brought her to the man, and he himself was the betrother and giver of her in wedlock as also he brought a certain gift to the wedding, his blessing.
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And the man as soone as she was brought to him acknowledgeth her spiritu prophetico, by the spirit of prophecy, to be of Gods forming and ordinance, Adam said, this is now bone of my bone,
And the man as soon as she was brought to him acknowledgeth her spiritu Prophetic, by the Spirit of prophecy, to be of God's forming and Ordinance, Adam said, this is now bone of my bone,
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and flesh of my flesh, she shall be called woman because she was taken out of man Gen. 2.23. yea after the fall, he had so much light still to acknowledge her to be Gods gift, he calleth her the woman that thou gauest me Gen. 3.12.
and Flesh of my Flesh, she shall be called woman Because she was taken out of man Gen. 2.23. yea After the fallen, he had so much Light still to acknowledge her to be God's gift, he calls her the woman that thou Gavest me Gen. 3.12.
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and to the woman, in sorrow shalt thou bring forth Children, thy desire shall be to thy husband and he shall rule over thee Gen. 3.15.16. (wherevpon Adam calleth his wiues name Eue because she was the mother of all liuing vers.
and to the woman, in sorrow shalt thou bring forth Children, thy desire shall be to thy husband and he shall Rule over thee Gen. 3.15.16. (whereupon Adam calls his wives name Eue Because she was the mother of all living vers.
20.) & also after the flood fully renewed his Charter to Noah and his sonnes, blessing them and saying be fruit full, multiply & replenish the face of the earth Gen, 9.1. Qui bene eruditi sunt in fide Catholica, noverunt quod Deus fecerit nuptias, They that are well instructed in the Catholike faith, know that God hath ordained marriage August: tract.
20.) & also After the flood Fully renewed his Charter to Noah and his Sons, blessing them and saying be fruit full, multiply & replenish the face of the earth Gen, 9.1. Qui bene eruditi sunt in fide Catholica, noverunt quod Deus fecerit Nuptias, They that Are well instructed in the Catholic faith, know that God hath ordained marriage August: tract.
And when this ordinance was much defiled by rash divorces, marrying of many wiues, & wandring lusts, our Sauiour vpon the Pharisees tempting him about divorces, revoketh and referreth all to the first institution, haue ye not read that he which made them at the beginning made them male and female,
And when this Ordinance was much defiled by rash divorces, marrying of many wives, & wandering Lustiest, our Saviour upon the Pharisees tempting him about divorces, revoketh and Refers all to the First Institution, have you not read that he which made them At the beginning made them male and female,
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And to giue a reall demonstration hereof after he was baptized in Iordan and invested into the office of the Mediator, he vouchsafeth not only his presence at a wedding,
And to give a real demonstration hereof After he was baptised in Iordan and invested into the office of the Mediator, he vouchsafeth not only his presence At a wedding,
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And that he might shew that he did this according to the will of God his father, hee answered the Iewes about divorces, saying, that which God hath ioyned together, let no man put asunder.
And that he might show that he did this according to the will of God his father, he answered the Iewes about divorces, saying, that which God hath joined together, let no man put asunder.
it is hee that prepareth & appointeth the wife for the husband, and the husband for the wìfe, Abraham saith to his servant, the God of Heaven shall send his Angell before thee,
it is he that Prepareth & appoints the wife for the husband, and the husband for the wìfe, Abraham Says to his servant, the God of Heaven shall send his Angel before thee,
& thou shalt take a wife to my sonne Gen. 24.7. and the servant prayeth that the Damsell that giueth him & his Cammels water may be the woman whom God had appointed for Isaacke ver. 14. And the Angell telleth Tobias of Sarah that should be his wife, shee was appointed vnto thee from the beginning Tobit. 6.17.
& thou shalt take a wife to my son Gen. 24.7. and the servant Prayeth that the Damsel that gives him & his Camels water may be the woman whom God had appointed for Isaacke ver. 14. And the Angel Telleth Tobias of Sarah that should be his wife, she was appointed unto thee from the beginning Tobit. 6.17.
Hence then may the tongue of the learned speake a word in season, for the stopping of those foule mouths that shoote out their arrowes even bitter words, either against the state of matrimony to disgrace it as miserable,
Hence then may the tongue of the learned speak a word in season, for the stopping of those foul mouths that shoot out their arrows even bitter words, either against the state of matrimony to disgrace it as miserable,
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when a man marrieth her and when a man burieth her, and with another Satyrist, NONLATINALPHABET &c. every woman is bitternesse & she hath but two good times, one in the bed another in the graue, with Ovid Faemina nulla bona est &c. No woman is good,
when a man Marrieth her and when a man burieth her, and with Another Satirist, etc. every woman is bitterness & she hath but two good times, one in the Bed Another in the graven, with Ovid Faemina nulla Bona est etc. No woman is good,
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act. 1. Negotij qui sibi volet vim comparare, navim & mulierem, haec duo comparato &c. Hee that will get him store of businesse, let him get 〈 ◊ 〉 these two things, a ship and a wife,
act. 1. Negotij qui sibi volet vim comparare, navim & mulierem, haec duo comparato etc. He that will get him store of business, let him get 〈 ◊ 〉 these two things, a ship and a wife,
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cap. 13. In pelagus 〈 … 〉, &c. thou throwest thy selfe into 〈 … 〉 businesse, not the Lybucke or Aegean sea, where 〈 … 〉 scarce three ships are cast away,
cap. 13. In Plague 〈 … 〉, etc. thou throwest thy self into 〈 … 〉 business, not the Lybucke or Aegean sea, where 〈 … 〉 scarce three ships Are cast away,
nay lies in hypocrisie, and hauing their consciences seared with an hot iron 1. Tim. 4. haue called good evill, light darknesse heere, this ordinance of God, the institution of Sathan,
nay lies in hypocrisy, and having their Consciences seared with an hight iron 1. Tim. 4. have called good evil, Light darkness Here, this Ordinance of God, the Institution of Sathan,
I will not spend the time in mentioning, nor tire your eares with hearing the names of that rabble of hereticks, that in the primitue Church belched out these blasphemies, that marriage and procreation was of the divell,
I will not spend the time in mentioning, nor tire your ears with hearing the names of that rabble of Heretics, that in the primitue Church belched out these Blasphemies, that marriage and procreation was of the Devil,
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that is, hee should simulare castitatem vt plurimos decipiat, counterfeit chastity that he might deceiue very many, as Hierome vpon that place interpreteth it) with his false prophets, that they might commend the single life of their votaries,
that is, he should simulare castitatem vt Plurimos decipiat, counterfeit chastity that he might deceive very many, as Jerome upon that place interpreteth it) with his false Prophets, that they might commend the single life of their votaries,
Pope innocent in his third Epistle, can find out these texts against marriage of the Clergy, be ye holy because I am holy, The state of marriage then by this reasoning is vnholy,
Pope innocent in his third Epistle, can find out these texts against marriage of the Clergy, be you holy Because I am holy, The state of marriage then by this reasoning is unholy,
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and, to the vncleane and vnbeleeuers nothing is cleane, and they that are in the flesh cannot please God, all married persons then are in the flesh and vnpleasing to God.
and, to the unclean and unbelievers nothing is clean, and they that Are in the Flesh cannot please God, all married Persons then Are in the Flesh and unpleasing to God.
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And is it not a wonder that Cardinall Bellarmine himselfe in this cleare light of learning and the Gospell, would defend that which the Pope spake in the darke time of ignorance, Non male dici possit de coniugatis, qui sunt in carne non possunt placere Deo. It may not amisse be said of married persons, they that are in the flesh cannot please God, de sacram: matr: cap.
And is it not a wonder that Cardinal Bellarmine himself in this clear Light of learning and the Gospel, would defend that which the Pope spoke in the dark time of ignorance, Non male dici possit de coniugatis, qui sunt in Carnem non possunt placere God It may not amiss be said of married Persons, they that Are in the Flesh cannot please God, de Sacrament: Matrix: cap.
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and he reasoneth there, that if lay men must abstaine from their wiues for a time, that they may giue themselues to prayer, much more ought Priests who must pray and sacrifice daily, abstaine from such company, which Bellarmine secondeth, and supposeth againe lib.
and he reasoneth there, that if lay men must abstain from their wives for a time, that they may give themselves to prayer, much more ought Priests who must pray and sacrifice daily, abstain from such company, which Bellarmine secondeth, and Supposeth again lib.
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then in committing fornication, and keeping a concubine, Coster Enchirid. and that a Digamus which hath had two wiues successiuely, is reiected frō priesthood,
then in committing fornication, and keeping a concubine, Coster Enchiridion and that a Digamus which hath had two wives successively, is rejected from priesthood,
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for that they take every good occasion of prayer, it is well, we should pray without ceasing 1 Thes: 5.17. that they call vpon the Lord heere, seeking to the fountaine and not digging to them, cisternes, that can hold no water, it is good and comely, whom should they call vpon but the Lord who is worthy to be praised & prayed vnto Psal: 18.3. that they pray for Boaz and Ruth, the persons intending to enter into the covenant of God, it is their charity that seeketh not her owne alone but the Good of others 1 Cor. 12. as all the members of the mysticall body of the Church haue the same care one for another 1 Cor. 12.25. and pray one for another Iam. 5.16.
for that they take every good occasion of prayer, it is well, we should pray without ceasing 1 These: 5.17. that they call upon the Lord Here, seeking to the fountain and not digging to them, cisterns, that can hold no water, it is good and comely, whom should they call upon but the Lord who is worthy to be praised & prayed unto Psalm: 18.3. that they pray for Boaz and Ruth, the Persons intending to enter into the Covenant of God, it is their charity that seeks not her own alone but the Good of Others 1 Cor. 12. as all the members of the mystical body of the Church have the same care one for Another 1 Cor. 12.25. and pray one for Another Iam. 5.16.
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Now the persons for whom they pray and the blessings for which they pray, that they may be blessed with, are so involved and linked one with another, that they cannot be disioyned in the handling, these blessings are severall. 1 For tho woman the Lord make the woman that is come into thine house like Rachell and like ▪ Leah, which two did build the house of Israell, wherein wee haue 1. The woman described by a speciall effect, the woman that is come into thine house.
Now the Persons for whom they pray and the blessings for which they pray, that they may be blessed with, Are so involved and linked one with Another, that they cannot be disjoined in the handling, these blessings Are several. 1 For though woman the Lord make the woman that is come into thine house like Rachel and like ▪ Leah, which two did built the house of Israel, wherein we have 1. The woman described by a special Effect, the woman that is come into thine house.
2. The blessing it selfe both expressed, that she may be like Rachell and like Leah, and also explained wherein it should consist, which two did build the house of Israell.
2. The blessing it self both expressed, that she may be like Rachel and like Leah, and also explained wherein it should consist, which two did built the house of Israel.
The woman here is first of all described vnto vs by a speciall effect and called the woman which is come into thine house ] The wiues place then is to bee in the house with the husband:
The woman Here is First of all described unto us by a special Effect and called the woman which is come into thine house ] The wives place then is to be in the house with the husband:
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Isaak bringeth Rebeckah into the same tent with him, when she becommeth his wife, Gen. 24.67. David fetcht Bathsheba into his house, when he took her to wife, 2. Sam. 11.27.
Isaac brings Rebekah into the same tent with him, when she becomes his wife, Gen. 24.67. David fetched Bathsheba into his house, when he took her to wife, 2. Sam. 11.27.
Nay she is not only to be receaued into the house, but also into the heart and bosome, she is the wife of the bosome, Deut. 13.6. Set me as a seale vpon thyne heart, saith the Church to Christ, Cant 8.6.
Nay she is not only to be received into the house, but also into the heart and bosom, she is the wife of the bosom, Deuteronomy 13.6. Set me as a seal upon thine heart, Says the Church to christ, Cant 8.6.
and if it bee good and pleasant for bretheren to dwell together, Psal. 133.1. how much more is it good and pleasant for them that are no more twaine but one flesh to dwell together, seeing they make but one body, it is monstrous that vnum corpus sit in duobus locis, that one body should bee in two places.
and if it be good and pleasant for brethren to dwell together, Psalm 133.1. how much more is it good and pleasant for them that Are no more twaine but one Flesh to dwell together, seeing they make but one body, it is monstrous that One corpus sit in duobus locis, that one body should be in two places.
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The wife that was made of the rib of man, and made to bee an helper before him, must be collaterall & conversant with him, haue individuam vitae consuetudinem, an inseparable society of all hir life with him, which is the very definition of marriage,
The wife that was made of the rib of man, and made to be an helper before him, must be collateral & conversant with him, have individuam vitae consuetudinem, an inseparable society of all his life with him, which is the very definition of marriage,
and agreeable to that Apostolique Canon, Let not the wife depart from the husband, 1. Cor. 7.10. with her the husband must reioyce, and be ravished alwaies with her loue, Prov. 5.18.19. and if they must loue together, they must liue together, Vbi amor ibi oculus, where the loue goeth there the eye desireth to be looking still, she is his companion, Mal. 2.17. and so must cohabite together with him and not breake company, according to that likewise yee husbands dwell with them, 1. Pet. 3.7. The harlots feet abide not in the house, but she is without and in the streets, Prov. 7.11.12. but the vertuous woman looketh well to the waies of her houshold, Prov. 31.27. and chast women must be keepers at home, Tit. 2.5. It is a duty imposed on married women to guide the house, 1. Tim. 5.14. and so to bide in the house.
and agreeable to that Apostolic Canon, Let not the wife depart from the husband, 1. Cor. 7.10. with her the husband must rejoice, and be ravished always with her love, Curae 5.18.19. and if they must love together, they must live together, Vbi amor There oculus, where the love Goes there the eye Desires to be looking still, she is his Companion, Malachi 2.17. and so must cohabit together with him and not break company, according to that likewise ye Husbands dwell with them, 1. Pet. 3.7. The harlots feet abide not in the house, but she is without and in the streets, Curae 7.11.12. but the virtuous woman looks well to the ways of her household, Curae 31.27. and chaste women must be keepers At home, Tit. 2.5. It is a duty imposed on married women to guide the house, 1. Tim. 5.14. and so to bide in the house.
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A Monke in the street is like a fish on the dry land, is true of them, a woman gadding from house to house, from place to place, is like a fish out of the water, his proper element. Plutarch in quaest.
A Monk in the street is like a Fish on the dry land, is true of them, a woman gadding from house to house, from place to place, is like a Fish out of the water, his proper element. Plutarch in Question.
but to carry her over, & the Boetians, to burne the Axeltree of the Cart before the doore on the marriage day, both which rites were memorandums to them that they must be housekeepers.
but to carry her over, & the Boetians, to burn the Axletree of the Cart before the door on the marriage day, both which Rites were memoranda to them that they must be housekeepers.
The Tortoise & the Snayle that carry their shells vpon their backes, are the Emblems and Hieroglyphicks of a good wife, that must carry her house vpon her backe.
The Tortoise & the Snail that carry their shells upon their backs, Are the Emblems and Hieroglyphics of a good wife, that must carry her house upon her back.
as the Bridgroome and the Bride, for they haue all things common, nothing proper, nothing divided from themselues, there is one inheritance to them both, one house, one table, one bed, yea one flesh.
as the Bridgroome and the Bride, for they have all things Common, nothing proper, nothing divided from themselves, there is one inheritance to them both, one house, one table, one Bed, yea one Flesh.
Heare this then all yee married, both low and high, rich and poore, take heed, O thou woman, that thou be not a follower of Vashti king Assuerus wife, who refused to come into her husbands company at his commandement, Est. 1.11.12. nor of the harlot, who forsaketh the guid of hir youth, and forgetteth the covenant of her God, Prov. 2.17.
Hear this then all ye married, both low and high, rich and poor, take heed, Oh thou woman, that thou be not a follower of Vashti King Assuerus wife, who refused to come into her Husbands company At his Commandment, Est. 1.11.12. nor of the harlot, who Forsaketh the guide of his youth, and forgetteth the Covenant of her God, Curae 2.17.
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that thou forsake not the wife of thy youth, who is thy companion and the wife of thy covenant, Mal. 2.14. Coniunction est â Deo divortium & separatio à Diabolo.
that thou forsake not the wife of thy youth, who is thy Companion and the wife of thy Covenant, Malachi 2.14. Conjunction est â God divortium & Separation à Diabolo.
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Now this clause, The woman that commeth into thine house ] is like the littke cloud that Eliahs servant saw no bigger then an hand, which yeelded a great raine, 1. King. 18.44. many doctrines might drop from hence as the raine, Deut. 32.2.
Now this clause, The woman that comes into thine house ] is like the littke cloud that Elijah's servant saw no bigger then an hand, which yielded a great rain, 1. King. 18.44. many doctrines might drop from hence as the rain, Deuteronomy 32.2.
then she ought to line peaceably with him in his own house, it is noted a thing monstrous and vnnaturall that a mans enimies should bee they of his owne house, Mic. 7.6. and much more that a mans capital enimie should be the wife of his own house and bosome, if God made men to bee of one minde in an house, as our vulgar translation hath it, Psal. 68.6. much more is it of his ordinance that man and wife should be of one minde in an house.
then she ought to line peaceably with him in his own house, it is noted a thing monstrous and unnatural that a men enemies should be they of his own house, Mic. 7.6. and much more that a men capital enemy should be the wife of his own house and bosom, if God made men to be of one mind in an house, as our Vulgar Translation hath it, Psalm 68.6. much more is it of his Ordinance that man and wife should be of one mind in an house.
David aggravateth the sinne of Rechab and Baanah in murthering Ishbosheth, in that they did it in his own house, wicked men haue slaine a righteous person in his owne house, 2. Sam. 4.11.
David Aggravateth the sin of Rechab and Baanah in murdering Ishbosheth, in that they did it in his own house, wicked men have slain a righteous person in his own house, 2. Sam. 4.11.
and it addeth to the impiety when the wife of the house becommeth a brawling woman in the house of society, as the Hebrew phrase is, Prov. 21.9 If the man should not be like a Lion to his people,
and it adds to the impiety when the wife of the house becomes a brawling woman in the house of society, as the Hebrew phrase is, Curae 21.9 If the man should not be like a lion to his people,
The Scripture phrase saith of David, that he sate in his owne house, and the Lord gaue him rest from his enimies round about, 2. Sam. 7.1. and of Nebuchadnezzar, that he was at rest in his house, Dan. 4.4. The house then is the place of rest, & not to be disquieted by her that should rest in the bosome.
The Scripture phrase Says of David, that he sat in his own house, and the Lord gave him rest from his enemies round about, 2. Sam. 7.1. and of Nebuchadnezzar, that he was At rest in his house, Dan. 4.4. The house then is the place of rest, & not to be disquieted by her that should rest in the bosom.
Every house divided against it self shall not stand, Mat. 12.25. especially if the wife bee against the husband and the husband against the wife, the fall of it wil be as great as the fall of that house on which the raine descended and the windes blew and beat, Mat. 7.27.
Every house divided against it self shall not stand, Mathew 12.25. especially if the wife be against the husband and the husband against the wife, the fallen of it will be as great as the fallen of that house on which the rain descended and the winds blew and beatrice, Mathew 7.27.
And if the man must liue ioyfully with his wife all the daies of his life, Eccl. 9.9. she must not liue contentiously with him, Falices ter & amplius, quos irruptatenet copula, nec vllis divulsus querimoniis, suprema citius solvit amor die.
And if the man must live joyfully with his wife all the days of his life, Ecclesiastes 9.9. she must not live contentiously with him, Falices ter & Amplius, quos irruptatenet copula, nec vllis Divulsus querimoniis, Supreme Quickly Solvit amor die.
And Publ: Rubenius or Rubevis Celer would haue it written on his graue, Cum Caia Ennia vxore, vixit annos 43 menses octo sine querela. He liued with Caia Ennia his wife 43 yeares 8 months without any quarrell. And Silvius Paternus on his wiues tombe in the territory of Nismes, Cum qua vixit annos 33 sine vlla animi laesura: with whom he liued 33 yeares without any hurt or breach.
And Public: Rubenius or Rubevis Celer would have it written on his graven, Cum Caia Ennia vxore, vixit annos 43 menses Octo sine querela. He lived with Caia Ennia his wife 43 Years 8 months without any quarrel. And Silvius Paternus on his wives tomb in the territory of Nismes, Cum qua vixit annos 33 sine vlla animi laesura: with whom he lived 33 Years without any hurt or breach.
The old heathen when they sacrificed on the marriage day, threwe away the gaul from the rest of the sacrifice, to signifie that in wedlocke strife and anger should ever be absent. Plato de praecept, conjugal.
The old heathen when they sacrificed on the marriage day, threw away the gaul from the rest of the sacrifice, to signify that in wedlock strife and anger should ever be absent. Plato de precept, conjugal.
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otherwise it is not coniugium sed coniurgium, as one said when he had married a contentious wife, not wedding but chiding or warring, not marrying but jarring.
otherwise it is not Marriage sed coniurgium, as one said when he had married a contentious wife, not wedding but chiding or warring, not marrying but jarring.
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Abraham Benesra the Rabbin obserueth that in the Hebrew names NONLATINALPHABET and NONLATINALPHABET is found the name NONLATINALPHABET or Iehouah, who is the former of the woman & author of marriage,
Abraham Benesra the Rabbin observeth that in the Hebrew names and is found the name or Jehovah, who is the former of the woman & author of marriage,
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and that this name temaineth in marriage as long as they loue and liue peaceably (for then the peace of God is with thē) but if they forget piety towards God,
and that this name temaineth in marriage as long as they love and live peaceably (for then the peace of God is with them) but if they forget piety towards God,
Pineda on Iob obserueth out of Cyprian, Austin, Chrysostome, Prosper, & Gaudentius, that the Divell would not destroy Iobes wife being a foolish, that is, a wicked woman,
Pineda on Job observeth out of Cyprian, Austin, Chrysostom, Prosper, & Gaudentius, that the devil would not destroy Job's wife being a foolish, that is, a wicked woman,
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as he did his children, but left her to vex him the more, Vt novum calamitatis genus inde viro existeret, that by her a new kinde of calamity might bee heaped on her husband.
as he did his children, but left her to vex him the more, Vt novum calamitatis genus inde viro existeret, that by her a new kind of calamity might be heaped on her husband.
The contentions of a wife are a continuall dropping, Prov. 19.13. and 27.15. and it is better to dwell in the corner of the house toppe, then with a brawling woman in a wide house, Prov. 19.9. and 25.24. both which Solomon repeateth twice for fayling, nay It is better to dwell in the wil dernes then with her, Prov. 21.19.
The contentions of a wife Are a continual dropping, Curae 19.13. and 27.15. and it is better to dwell in the corner of the house top, then with a brawling woman in a wide house, Curae 19.9. and 25.24. both which Solomon repeateth twice for failing, nay It is better to dwell in the will dernes then with her, Curae 21.19.
S. Austin thought hee could not compare an ill conscience to any thing better then to a bad wife (and he vseth the comparison so often that it seemeth hee liked it,
S. Austin Thought he could not compare an ill conscience to any thing better then to a bad wife (and he uses the comparison so often that it seems he liked it,
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for wee finde it in Psal. 33. & 35. & 45.) to a bad wife, both which suffer him not to rest, are with him in cubiculo & cubili, both in his chamber and in his bed,
for we find it in Psalm 33. & 35. & 45.) to a bad wife, both which suffer him not to rest, Are with him in cubiculo & cubili, both in his chamber and in his Bed,
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but vttered some of his owne full of vnderstanding and wisdome (in praefat. libri) complaineth most pathetically of a contentious wife, I had rather dwell with a Lion and a Dragon,
but uttered Some of his own full of understanding and Wisdom (in Praeface. Libri) Complaineth most pathetically of a contentious wife, I had rather dwell with a lion and a Dragon,
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All wickednesse is but little to the wickednesse of a woman, let the portion of a sinner fall vpon her, vers. 19. As the climbing of a sandy way is to the feet of the aged,
All wickedness is but little to the wickedness of a woman, let the portion of a sinner fallen upon her, vers. 19. As the climbing of a sandy Way is to the feet of the aged,
and refraine their tongues from speaking of evill one to another. Let there be in her tongue, kindnesse, meeknesse, and comfort, Ecclus, 26.23. that shee may reioyce her husband, and that he may fulfill the yeares of his life in peace, Ecclus 26.2.
and refrain their tongues from speaking of evil one to Another. Let there be in her tongue, kindness, meekness, and Comfort, Ecclus, 26.23. that she may rejoice her husband, and that he may fulfil the Years of his life in peace, Ecclus 26.2.
And then the God of peace shall be with them, and the peace of God which passeth all vnderstanding, shall keepe their hearts and mindes through Christ Iesus. Phil. 4.7.
And then the God of peace shall be with them, and the peace of God which passes all understanding, shall keep their hearts and minds through christ Iesus. Philip 4.7.
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But it is high time that I should goe on forward to the loynes in these waters of the sanctuary, come to the matter it selfe prayed for on the behalfe of the woman here, which is both expressed, like Rachel and like Leah, & also explained wherein it should consist, which two did build the house of Israel, for nulla similitudo currit quatuor pedibus, no similitude agreeth in all respects, but is limited in some particulars wherein the proportion lieth.
But it is high time that I should go on forward to the loins in these waters of the sanctuary, come to the matter it self prayed for on the behalf of the woman Here, which is both expressed, like Rachel and like Leah, & also explained wherein it should consist, which two did built the house of Israel, for nulla similitudo Currit quatuor pedibus, no similitude agreeth in all respects, but is limited in Some particulars wherein the proportion lies.
They builded Israel then, in that by themselues, & their two handmaids, giuen to their husbands, they raised it from Iacob alone to twelue populous and mighty Tribes,
They built Israel then, in that by themselves, & their two handmaids, given to their Husbands, they raised it from Iacob alone to twelue populous and mighty Tribes,
and procreation of children, by the name and comparison of building, The ribbe which the Lord God had taken from the man, builded (made) he a woman, Gen. 2.22. with speciall care, art and fit proportion.
and procreation of children, by the name and comparison of building, The rib which the Lord God had taken from the man, built (made) he a woman, Gen. 2.22. with special care, art and fit proportion.
And so where Nathan in 1. Chron. 17.10. saith to David, the Lord will build thee an house, in 2. Sam. 7.11. where the same story is againe mentioned, he saith, the Lord will make thee an house.
And so where Nathan in 1. Chronicles 17.10. Says to David, the Lord will built thee an house, in 2. Sam. 7.11. where the same story is again mentioned, he Says, the Lord will make thee an house.
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So Sarah being barren her selfe, and praying Abraham to goe in vnto her maide saith, it may be I may be builded by her, that is, obtaine children by her Gen. 16.2.
So Sarah being barren her self, and praying Abraham to go in unto her maid Says, it may be I may be built by her, that is, obtain children by her Gen. 16.2.
And he that refused to marry his brothers wife to raise vp vnto his brother a name in Israell, is called a man that will not build vp his brothers house Deut. 25.9.
And he that refused to marry his Brother's wife to raise up unto his brother a name in Israel, is called a man that will not built up his Brother's house Deuteronomy 25.9.
And so God saith of that faithfull Priest that hee would stirre vp vnto himselfe in Elias place, that he would build vnto him a sure house 1 Sam. 2.35. that is, blesse him with a plentifull posterity successiuely without failing.
And so God Says of that faithful Priest that he would stir up unto himself in Elias place, that he would built unto him a sure house 1 Sam. 2.35. that is, bless him with a plentiful posterity successively without failing.
They builded the house of Israell then, in that by their fruitfulnesse, they were a notable Seminary of Plants growing vp in the Church and common wealth of Israell.
They built the house of Israel then, in that by their fruitfulness, they were a notable Seminary of Plants growing up in the Church and Common wealth of Israel.
and multiply thee, that thou maist be a multitude of people, and giue thee and thy seede the blessing of Abraham Gen. 28.3.4. They pray then that she may bee blessed with fruitfulnesse, the originall and primary blessing of marriage at the beginning, God blessed them and said increase and multiply, Gen. 1.28. The maine end and scope then that persons entring into this covenant of God, the mariage band must aime at, is that they may build Israel, that out of their loynes may issue seed to be profitable mēbers of the church & cōmō wealth.
and multiply thee, that thou Mayest be a multitude of people, and give thee and thy seed the blessing of Abraham Gen. 28.3.4. They pray then that she may be blessed with fruitfulness, the original and primary blessing of marriage At the beginning, God blessed them and said increase and multiply, Gen. 1.28. The main end and scope then that Persons entering into this Covenant of God, the marriage band must aim At, is that they may built Israel, that out of their loins may issue seed to be profitable members of the Church & Common wealth.
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Sarah being barren her selfe, desired issue though it were by her maide, that so she might in some sort obtaine the end of wedlocke, the marriage blessing Gen. 16.2.
Sarah being barren her self, desired issue though it were by her maid, that so she might in Some sort obtain the end of wedlock, the marriage blessing Gen. 16.2.
And faire Rachell being fruit lesse, thinketh her selfe but a dead stocke, Giue me Children or else I die, will needes haue children though it be but by a deputy Gen. 30.2.3. Rebeckas friends at her sending away to Isaacks wife, dismisse her with this solemne blessing respecting the true end of her marriage be thou mother of thousands of millions Gen. 24.60.
And fair Rachel being fruit less, Thinketh her self but a dead stock, Give me Children or Else I die, will needs have children though it be but by a deputy Gen. 30.2.3. Rebeckas Friends At her sending away to Isaacs wife, dismiss her with this solemn blessing respecting the true end of her marriage be thou mother of thousands of millions Gen. 24.60.
And when their blessing prevailed not effectually, but after marriage she was barren, Isaacke intreated the Lord for her, that she might conceaue Gen. 25.21. Hannah Elkanahs wife hauing her wombe shut vp by the Lord, with bitternesse of soule and weeping sore prayeth vnto the Lord to giue vnto her a man-child for increase of the Church and that she may giue him vnto the Lord 1 Sam. 1.11.
And when their blessing prevailed not effectually, but After marriage she was barren, Isaacke entreated the Lord for her, that she might conceive Gen. 25.21. Hannah Elkanahs wife having her womb shut up by the Lord, with bitterness of soul and weeping soar Prayeth unto the Lord to give unto her a Manchild for increase of the Church and that she may give him unto the Lord 1 Sam. 1.11.
Tobias in his prayer on the marriage night with his wife saith, thou knowest Lord that I take not this sister for lust but vprightly or as the vulgar hath it sola posteritatis dilectione,
Tobias in his prayer on the marriage night with his wife Says, thou Knowest Lord that I take not this sister for lust but uprightly or as the Vulgar hath it sola posteritatis dilectione,
for loue of posterity onely Tobit, 8.7. & St Paul requiring that the yonger women should marry, beare children 1. Tim. 5.4. maketh the end of marriage to be procreation and bearing of children.
for love of posterity only Tobit, 8.7. & Saint Paul requiring that the younger women should marry, bear children 1. Tim. 5.4. makes the end of marriage to be procreation and bearing of children.
And it is a grand blessing that God powreth out vpon the married man fearing the Lord, that his wife should be as the fruitfull vine, by the sides of his house, his children as the oliue branches round about his table that he should see his childrens children Psul: 128.3.6.
And it is a grand blessing that God poureth out upon the married man fearing the Lord, that his wife should be as the fruitful vine, by the sides of his house, his children as the olive branches round about his table that he should see his Children's children Psul: 128.3.6.
and made her the wife of the covenant with one man, that he might seeke out a godly seede Mal. 2.15. a seede that should be members of his Church principally and secondarily of the common wealth.
and made her the wife of the Covenant with one man, that he might seek out a godly seed Malachi 2.15. a seed that should be members of his Church principally and secondarily of the Common wealth.
Christiani tantum procreandorum, &c. Christians marry wiues only for procreation of Children, whereas others take them for their pleasures sake, Instin Martyr in Apolog. pro Christ. ad Antomn. nuper:
Christians Tantum procreandorum, etc. Christians marry wives only for procreation of Children, whereas Others take them for their pleasures sake, Instinct Martyr in Apology Pro christ. ad Antomn. nuper:
And Clemens Alexandrinus lib, 2. paedag. cap. 10. saith, Qui matrimonio iuncti sunt ijs scopus est, &c. The scope and purpose of them that are ioyned together in matrimony is the procreation of children,
And Clemens Alexandrian lib, 2. Pedagogue. cap. 10. Says, Qui Matrimonio iuncti sunt ijs Scope est, etc. The scope and purpose of them that Are joined together in matrimony is the procreation of children,
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for God said increase and multiply, whom we must obey, and againe in his lib. 2. Stromat: he notably expresseth this end of marriage NONLATINALPHABET &c. Men must marry altogether, both for their country sake,
for God said increase and multiply, whom we must obey, and again in his lib. 2. Stromat: he notably Expresses this end of marriage etc. Men must marry altogether, both for their country sake,
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26. Matrimony was hence named, because a woman ought to marry for nothing else but that she may become a mother, and againe lib. 2. de adulter: coning. ad Pollent: cap.
26. Matrimony was hence nam, Because a woman ought to marry for nothing Else but that she may become a mother, and again lib. 2. de adulter: coming. ad Pollent: cap.
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And Ambrose cited in the cannon law c. pudor 32. qu. 2. saith Pudor est faeminis nuptiarum praemia non habere, &c. It is a shame to women when they haue not the reward of marriage, who marry only for this end, and the Civill law L. Librorum saith, Parentes liberorum procreandorum animo & voto vxores ducunt, Fathers marry wiues with a purpose & desire of procreating children.
And Ambrose cited in the cannon law c. pudor 32. queen. 2. Says Pudor est faeminis nuptiarum praemia non habere, etc. It is a shame to women when they have not the reward of marriage, who marry only for this end, and the Civil law L. Librorum Says, Parents liberorum procreandorum animo & voto vxores ducunt, Father's marry wives with a purpose & desire of procreating children.
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And Lombard the Mr of the sentences as fully to this end as the best, saith lib. 4. Sentent. distinct. 30. l. d. Finalis causa matrimonij contrahendi, &c. the principall finall cause of contracting matrimony is increase of children,
And Lombard the Mr of the sentences as Fully to this end as the best, Says lib. 4. Sentent. distinct. 30. l. d. Finalis causa Matrimony contrahendi, etc. the principal final cause of contracting matrimony is increase of children,
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How many are there amongst vs that in their marrying doe not so much as dreame of marrying to build vp Israell, to beget a Godly seed to the Lord, to be plants growing vp in his church and commonwealth? Nay doe they not rather say and wish in their hearts, that the wombe of their companion may be shut vp, that they may liue at ease,
How many Are there among us that in their marrying do not so much as dream of marrying to built up Israel, to beget a Godly seed to the Lord, to be plants growing up in his Church and commonwealth? Nay do they not rather say and wish in their hearts, that the womb of their Companion may be shut up, that they may live At ease,
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& the paps which never gaue sucke? Luk: 23.29. Some there are that onely respect a faire face and a glorious outside (noe matter how foule and leaden she bee within) like the sonne of God in the old world who saw the daughters of men that they were faire & tooke them wiues of all which they chose Gen: 6.2. These remember not what a vanishing shadow they catch after;
& the paps which never gave suck? Luk: 23.29. some there Are that only respect a fair face and a glorious outside (no matter how foul and leaden she be within) like the son of God in the old world who saw the daughters of men that they were fair & took them wives of all which they chosen Gen: 6.2. These Remember not what a vanishing shadow they catch After;
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For favour is deceitfull and beauty is vaine, but a woman that feareth the Lord she shall be praised Prou. 31.30. Florem decoris singuli carpunt dies Sen:
For favour is deceitful and beauty is vain, but a woman that fears the Lord she shall be praised Prou. 31.30. Florem decoris Singuli carpunt dies Sen:
Every day croppeth somewhat from the flower of beauty, and againe in Hippol: Anceps forma bonum mortalibus, &c. beauty is an vncertaine benefit that mortall persons haue, a short gift for a little time.
Every day croppeth somewhat from the flower of beauty, and again in Hippol: Anceps forma bonum mortalibus, etc. beauty is an uncertain benefit that Mortal Persons have, a short gift for a little time.
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and the iuice of rotten nourishment? What cometh there out of the eares, out of the eyes, out of the nose, out of the mouth? And if these evacuations and ordinary defluxions of excrements should cease,
and the juice of rotten nourishment? What comes there out of the ears, out of the eyes, out of the nose, out of the Mouth? And if these evacuations and ordinary defluxions of excrements should cease,
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Some againe only respect mony and mucke, marry wiues as Iudas betrayed his master with Quantum dabitis Mat. 26. and as the Shechemites receiued circumcision, onely to get a booty and enrich themselues, shall not their cattell and their substance and every beast of theirs be ours? Gen. 34.23.
some again only respect money and muck, marry wives as Iudas betrayed his master with Quantum dabitis Mathew 26. and as the Shechemites received circumcision, only to get a booty and enrich themselves, shall not their cattle and their substance and every beast of theirs be ours? Gen. 34.23.
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quaerenda pecunia primum, mony is the marke that they principally shoote at, be she vertuous or vitious, wise of foolish, faire or foule, young or old, equall or vnequall for them, they little regard,
quaerenda Pecunia primum, money is the mark that they principally shoot At, be she virtuous or vicious, wise of foolish, fair or foul, young or old, equal or unequal for them, they little regard,
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so she come as Balacks messengers did to Balaam, with the reward of divination in her hands Numb. 22. These are not of the minde of him who being asked why he would not marry a richwife answered vxori nubere nolo meae: I will not be married to my wife.
so she come as Balacks messengers did to balaam, with the reward of divination in her hands Numb. 22. These Are not of the mind of him who being asked why he would not marry a richwife answered vxori nubere nolo meae: I will not be married to my wife.
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And in this kinde the transgression is doubled, when this first and fairest end of marriage, procreation, is frustrated and evacuated by lust and lucre meeting together, either when an old silicernium, being like Bazzillai the Gileadite 2. Sam. 19. must yet marry with a young woman,
And in this kind the Transgression is doubled, when this First and Fairest end of marriage, procreation, is frustrated and evacuated by lust and lucre meeting together, either when an old Silicernium, being like Bazzillai the Gileadite 2. Sam. 19. must yet marry with a young woman,
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or an old doting dame, must haue lust when she is old (which seemed vnnaturall to Sarah Gen. 18.) and be married to a young man in the flower of his youth, let the young parties in this case bethink themselues how farre short they come of the sonnes of Onan Gen. 23.8. and the old, whether it were not better for them to say with Naomi Ruthes mother in law I am too old to haue an hus band (or a wife) for the analogy is all one Ruth. 1.12.
or an old doting dame, must have lust when she is old (which seemed unnatural to Sarah Gen. 18.) and be married to a young man in the flower of his youth, let the young parties in this case bethink themselves how Far short they come of the Sons of Onan Gen. 23.8. and the old, whither it were not better for them to say with Naomi Ruthes mother in law I am too old to have an hus band (or a wife) for the analogy is all one Ruth. 1.12.
and Clemens Alexandrinus lib. 2. Paedag. c. 10 to this purpose, non coire ad procreationem, &c. Not to come together for procreation, is to wrong nature.
and Clemens Alexandrian lib. 2. Pedagogue c. 10 to this purpose, non coire ad procreationem, etc. Not to come together for procreation, is to wrong nature.
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Plutarch in his Solon reporteth a memorable saying of that Tyrant Dionysius, when his mother being old and past procreation, had desired him to bestow her vpon a husband, which was, that he had often by tyranny overthrowne the lawes of the Cittie,
Plutarch in his Solon Reporteth a memorable saying of that Tyrant Dionysius, when his mother being old and past procreation, had desired him to bestow her upon a husband, which was, that he had often by tyranny overthrown the laws of the city,
Luther in his commentary on Gen. cap. 25. speaking of such vnequall matches saith Qui docuit vetulas & dominas &c. to them who marry old women and their mistresses for wealth or glory, God giue the cup of passion as Bernard speaketh,
Luther in his commentary on Gen. cap. 25. speaking of such unequal Matches Says Qui Doctrine vetulas & dominas etc. to them who marry old women and their mistress's for wealth or glory, God give the cup of passion as Bernard speaks,
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because they symply, seeke wealth and glory not procreation of children, and yet they are not to be reiected for their reverence and glory of marriage. St Augustine lib. 9. degen. ad. lit.
Because they simply, seek wealth and glory not procreation of children, and yet they Are not to be rejected for their Reverence and glory of marriage. Saint Augustine lib. 9. degen. ad. lit.
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cap. 3. disputeth the quaestion how this is to be vnderstood that the woman was made to bee an helper for man and resolueth probabiliter at least that it was propter silios procreandos for procreation of children as it was said to them at the beginning, increase and multiply,
cap. 3. disputeth the question how this is to be understood that the woman was made to be an helper for man and resolveth probabiliter At least that it was propter silios procreandos for procreation of children as it was said to them At the beginning, increase and multiply,
I haue feasted or rather satiated you with full dishes vpon all the particulars hitherto, I will now but gather vp the fragments on that which remaineth, which is the matter that they pray for on the behalfe of Boaz the man entring into the covenant of matrimony, and doe thou worthily, or (as some read it) and that thou maist doe worthily in Ephratah,
I have feasted or rather satiated you with full Dishes upon all the particulars hitherto, I will now but gather up the fragments on that which remains, which is the matter that they pray for on the behalf of Boaz the man entering into the Covenant of matrimony, and do thou worthily, or (as Some read it) and that thou Mayest do worthily in Ephratah,
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In which they pray for two things for him: 1. for a noble and notable action to be performed by him, that he may doe worthily vertuously and couragiously in his place and calling:
In which they pray for two things for him: 1. for a noble and notable actium to be performed by him, that he may do worthily virtuously and courageously in his place and calling:
Now Ephratah and Bethlehem diversified in name are all one in thing, one citty so called conjunctim, ioyntly together as Mic. 5.2. But thou Bethlehem Ephratah though thou be little among the thousands of Iudah, yet out of thee shall he come forth vnto mee, that is to be ruler in Israel, or diuisim apart as here doe worthily in Ephratah and be famous in Bethlehem;
Now Ephratah and Bethlehem diversified in name Are all one in thing, one City so called Conjointly, jointly together as Mic. 5.2. But thou Bethlehem Ephratah though thou be little among the thousands of Iudah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, or Divisim apart as Here do worthily in Ephratah and be famous in Bethlehem;
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for the first thing which they pray for him, the action that hee should performe, the Hebrewe phrase will beare both these readings, either, get riches in Ephratah, or doe worthily, vertuously, couragiously in Ephratah;
for the First thing which they pray for him, the actium that he should perform, the Hebrew phrase will bear both these readings, either, get riches in Ephratah, or do worthily, virtuously, courageously in Ephratah;
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For so in the same sense the very same phrase is found of necessity, Deut. 8.17. where Moses straightly forbiddeth that after Gods bringing them into that plentifull land described these verse. 7.8.9. and that abundance of wealth mentioned vers. 12.13. they should say my power, &c. & so all the 17, & 18, vers. So againe Iob vseth this phrase in this sense, chap. 31.25. If I reioyced because my wealth was great, for that it must be read so, not because my vertue or courage was great, the words following shew, and because mine hand hath found or gotten much.
For so in the same sense the very same phrase is found of necessity, Deuteronomy 8.17. where Moses straightly forbiddeth that After God's bringing them into that plentiful land described these verse. 7.8.9. and that abundance of wealth mentioned vers. 12.13. they should say my power, etc. & so all the 17, & 18, vers. So again Job uses this phrase in this sense, chap. 31.25. If I rejoiced Because my wealth was great, for that it must be read so, not Because my virtue or courage was great, the words following show, and Because mine hand hath found or got much.
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So it is better read of Solomons virtuous woman, after all hir good and glorious deeds many daughters haue done vertuously, then many daughters haue gotten riches but thou surmountest them all, Prov. 31.21. though the phrase in hebrew will beare both senses. So 1. King, 1.52. Where this very phrase is, it must be read, if he will shew himselfe a worthy mā there shall not an haire of him fall to the ground, not if he will shew himselfe a rich man.
So it is better read of Solomons virtuous woman, After all his good and glorious Deeds many daughters have done virtuously, then many daughters have got riches but thou surmountest them all, Curae 31.21. though the phrase in hebrew will bear both Senses. So 1. King, 1.52. Where this very phrase is, it must be read, if he will show himself a worthy man there shall not an hair of him fallen to the ground, not if he will show himself a rich man.
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And here againe cap. 3. v. 11. Boaz telleth Ruth in this phrase, all the city of my people doth knowe that thou art a virtuous woman, not a rich woman, for she was a poore gleaner of corne.
And Here again cap. 3. v. 11. Boaz Telleth Ruth in this phrase, all the City of my people does know that thou art a virtuous woman, not a rich woman, for she was a poor gleaner of corn.
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Now to come to the Text, I read here rather doe wortihly, vertuously, and couragiously in Ephratah, then, get wealth in Ephratah: for first Boaz had wealth enough already, hee was a mighty man of wealth, cap. 2.1. they need not pray for wealth for him.
Now to come to the Text, I read Here rather do wortihly, virtuously, and courageously in Ephratah, then, get wealth in Ephratah: for First Boaz had wealth enough already, he was a mighty man of wealth, cap. 2.1. they need not pray for wealth for him.
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or dismaying, as Solomon is exhorted by David his Father, 1. Chr. 22.13. and that he might walke worthy of the Lord vnto all pleasing Col. 1.10. Eph: 4.1.
or dismaying, as Solomon is exhorted by David his Father, 1. Christ 22.13. and that he might walk worthy of the Lord unto all pleasing Col. 1.10. Ephesians: 4.1.
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and that then for a fruit and a good name may attend vpon him and be famous, or proclaime thy name in Bethlehem, much might be said vpon all these points and parts,
and that then for a fruit and a good name may attend upon him and be famous, or proclaim thy name in Bethlehem, much might be said upon all these points and parts,
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by faith, which is the ground of wedding, & which worketh by lone, Gal. 5.6. The Elders obtained a good report, Heb: 11.2. and by continuance in well doing glory is to be sought for, Ro. 2.7. NONLATINALPHABET, &c. good deeds giue occasion of good words, and it was wittily answered by Agesilaus to one that asked him how he might get glory, Si dices optima, facies autem pulcherrima, by speaking good words & doing good deeds.
by faith, which is the ground of wedding, & which works by lone, Gal. 5.6. The Elders obtained a good report, Hebrew: 11.2. and by Continuance in well doing glory is to be sought for, Ro. 2.7., etc. good Deeds give occasion of good words, and it was wittily answered by Agesilaus to one that asked him how he might get glory, Si dices optima, fancies autem Pulcherrima, by speaking good words & doing good Deeds.
Gloria virtutis comes est, vt corporis vmbra, is memorem famam, qui bene fecit habet, saith the Poet, Glory attends vertue as the shaddowe followeth the body, hee that doth well hath a lasting fame.
Gloria virtue comes est, vt corporis vmbra, is memorem famam, qui bene fecit habet, Says the Poet, Glory attends virtue as the shadow follows the body, he that does well hath a lasting fame.
when they haue done well in this world, to passe through honour and dishonour; evill report and good report, 2. Cor. 6.8. to haue all manner of ill speeches spoken against them falsely for Christ and their profession sake, Luc. 6.22. yea to haue their names cast out as evill for the sonne of mans sake. Luc. 6.22.
when they have done well in this world, to pass through honour and dishonour; evil report and good report, 2. Cor. 6.8. to have all manner of ill Speeches spoken against them falsely for christ and their profession sake, Luke 6.22. yea to have their names cast out as evil for the son of men sake. Luke 6.22.
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