of their companion may be shut vp that they may liue at ease and be free from providing for their family and posterity doe they not in their sence cry out blessed are the wombes which never bare 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 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 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 And Greg. Naz. saith excellently in his 3. orat pulchritudo corporis temporis morbi ludibrium beauty of body is the mocke of time and sicknesse And another Poet to the full vitrea gemmula fluxaque bullula candida forma est nix rosa ventus fumus aura nihil Bern. Banhusius Epigram lib. 4. A faire forme is nothing but a iemme of glasse a fading bubble snow arose a dew a winde smoake aire nothing But all this will sound best to vs out of the mouth of a golden trumpet of the Church St Chrysostome in orat de pulchrit de faemina vides venustam mulierem fulgidum habentem oculum when thou seest a faire woman that hath a twinkling eye a smiling face a looke pleasant attractiue and amiable such as putteth thy heart into an heat and setteth on firethy desire thinke that that which so ravisheth thee is nought else but earth and that the fire which burneth thee is but dung and then will thy fury bee asswaged Raise vp the skinne of her face and thou shalt see all the vilenesse of that goodly shew Stay not vpon the outward maske but pierce with the eye of thought into that which is within and what else shalt thou see there but bones sinewes and veines But this is not enough Remember that beauty changeth groweth old and withereth that the quicknesse of the eye waxeth dead that the cheekes grow hollow that all that faire flower passeth away See what is that maketh thee as it were a beast It is ashes dust and filth that burneth thee For what is the substance of this beauty that thou seest but snot spittle corrupt blood 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 that the brest the liver and braine should leaue to purge themselues that way all this goodly shew declineth decayeth the skinne withereth and the eyes sinke into the head 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 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 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 Insolens malum est vxor dives saith Plaut in Aul. A rich wife is an insolent mischiefe and another saith Argentum accepti dete imperium vendidi I tooke mony and sold my rule for her dowry 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 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 she spake it when she was past procreation Cum sene nupta saith Plautus in Mi. glor She that is married with an old man is neither married nor alasse a widdow The Greeke tongue by a fine elegancy of speech calleth such wedlocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages and no marriages 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 Therefore nature to children doth not yet grant any wiues to old persons is denieth marriage 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 but that he could not violate the law of nature by placing her in marriage 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 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 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 or if it were not so to what end was she made an helper if to till the earth with him there was yet noe businesse that the man should need helpe and if he did another male who would haue beene a better helpe should haue beene made And so I may say of comfort if he were weary of solitarinesse For how much more conveniently would two friends dwell together for conversing and conferring then a man and a woman I haue feasted or rather satiated you with full dishes vpon all the particulars hitherto I will now but gather vp the
steps doe the Elders and all the people of Bethlehem walke here Being called vpon to be witnesses about some civill passages of buying of lands by Boaz and purchasing of Ruth to be his wife to raise vp the name of the dead vpon his inheritance vers 9.10 they are not onely ready to doe this good office of bearing witnesse all the people that were in the gates 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 that every one might haue his portion conveniently I will then be a follower of him 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 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 but charity exhorteth him to pray for others 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 2. To whom they make their prayers euen to him of whom all things come 1 Chr. 29.14 the Lord the Lord make 3. For whom for the parties here purposing matrimony the woman severally 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 2. For the man and doe thou worthily in Ephratah and be famous in Bethlehem 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 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 but also sanctify it with their prayers I may say then to all that are present or any way pertinent to this worthy and weighty worke of contracting and marrying in the Lord as our Saviour to the lawyer about a worke of mercy Luk. 10.37 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 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 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 even to be followers of him herein as deare children Eph. 5.1 And in this good and old way did the generations of old walke Abrahams eldest servant and ruler of his house being sent by him to his country and to his kindred to take a wife vnto Isaacke when he cometh to the place beginneth first with prayer to the Lord of his Master Abraham to send him good speed that day and to shew kindnesse vnto his Master Abraham Gen. 24.12 And when the Lord God of his Master Abraham had led him to the house of his Masters brethren and had prospered his iourney and hee had obtained Rebeccah to be wife vnto his Masters sonne her brother mother and friends solemnely blesse her at his departure and say Thou art our sister be the mother of thousands of Millions and let thy seed possesse the gates of those that hate them Gen. 24.60 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 multiply thee that thou maist bee a multitude of people and giue the blessing of Abraham to thee and to thy seed with thee Gen. 28.3.4 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage Psalme endited at Solomons taking to wife of Pharaohs daughter being an eminent type of the spirituall 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It is a good rule giuen by Marke the Eremite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer must be the Vsher of all our actions 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 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 which might better befit the vnchast bedde of fornication in the stewes then the vndefiled be dde of honourable matrimony in the house and from the abundance of their polluted hearts they belch forth such vncleane and vnsavoury words as may make their eares to tingle that heare them They cannot speake the language of Canaan at such times any holy and heavenly prayers but the language of Ashdod ribals and scurrilous iests filthy and foolish talking which are not convenient as the Apostle speaketh Eph. 5.3 And as David said of the slanderous tongue Psal 52.4 thou louest all devouring words ô thou deceitfull tongue so may I of theirs thou louest all defiling words ô thou vaine and vncleane tongue The marriage meetings with them are never well seasoned or celebrated vnlesse they be filled with filthy discourses 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
BOAZ AND RVTH BLESSED OR A SACRED CONTRACT HONOVred with a solemne Benediction BY BARTHOLOMEW PARSONS B. of Divinity and Rector of Ludgershall in the County of Wiltes I haue receiued commandement to Blesse and He hath Blessed Num. 23.20 The friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the Bridegroomes voyce Ioh. 3.29 OXFORD Printed by Iohn Lichfield for William Webbe Ann. D. 1633. TO MY MVCH RESPECTED FRIENDS Mr Peregrine Thistlethwaite the yonger Esquire and Mris Dorothy Thistlethwaite his wife GEnerous Sr at the time of your happie Nuptialls when your friends and invited guests filled you with presents of all sorts I amongst the rest had provided such as I haue to giue you even this poore spirituall mite to haue beene cast in amongst your other great gifts had not the lot of that boxe of oyntment powred on our Saviours head in some sort falne vpon it But as little Currents by being stopped rise higher and swell to greater streames so this not finding vent then to runne for that houre is now swolne to that bignesse to become a Torrent and runne some longer time The Presse is now become as the MidWife to deliver this Childe which was then come to the birth had there bin strength to bring forth Yours it was then in the preparation and yours it must be now in the dedication it being at first intended for you could in no good fashion purchase any licence of Alienation to be conveyed from you In it you may see that as stronger blessings then ordinary were powred on the head of Joseph that was separate from his brethren Gen. 49.26 so most powerfull and prevalent blessings are powred on the head of her that was separated from her brethren and fathers house and ioyned to the God of Israell had professed that he should be her God his people her people Ruth 1.16 even of Ruth a Moabitesse who hath the priviledge not onely to be admitted into the Congregation of Gods people Deut. 23.3 * The Hebrew Rabbins say that they haue a tradition of Moses from Mount Sinai that the males of the Ammonites Moabites not the females are forbidden to enter into the Congregation of God Maimony but also the Honour to haue the Saviour of the world come of her according to the flesh and to be named in the line of his Genealogy Mat. 1.5 and of Boaz as godly in life as mighty in wealth Ruth 2. And when such great and good persons blesse such godly persons they are blessed in deed when such faithfull and holy elders sitting in the gate blesse in the name of the LORD such religious and devout Proselites it availeth very much Jam. 5.16 yea they shall be blessed as Jsaacke said of his blessing Iacob Gen. 27.33 How much more then may you both be confident that you shall receiue blessing from the LORD vpon this your coniugall vnion both of names * Peregrine Thistlethwait Dorothy Thistlethwait and houses sith ence Deus est in vtroque parente you are true Israelites on both sides neither of you new Proselites drawne out of Paganisme or Idolatry but may with an holy boasting glory as Paul doth for Timothy 2 Tim. 1. of an vnfained faith that dwelt first in their Grandmothers and Mothers not only so but also in your line and generation on both sides neither is your match like the marrying together of the thistle in Lebanon with the Cedar in Lebanon 2. King 14.9 an vnequall coniunction but like the joyning together of Jsaacke Rebeckah two persons of one kindred and family yet Without breaking downe the Pales of degrees prohibited of two Cardui benedicti that may grow into a multitude and an holy seede in the LORD God hath already begunne to make good this blessing vpon you in giuing you seede and if you feare him keepe his commandernents and dwell together in coniugall vnity hauing one heart and one soule he will command his blessing and life for ever more you the wife shall be as a fruitfull vine your children like oliue plants round about your table you shall see your childrens children and peace vpon Israell I giue you then this gift willingly and desire you to accept it louingly following that divine rule it is accepted according to that which a man hath and lay it vp not only in your chest but also in your hearts And the God of Heaven prosper it to you that it may be a faithfull Monitor to you speake words whereby you and your children may be saued which shall bee the Crowne and rejoycing of him that longeth after you in the bowels of Iesus Christ and desireth to be esteemed Your serviceable friend in Christ Iesus BARTH PARSONS Ruth 4.11 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 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 but haue too frequently their thoughts and tongues exercised about their worldly wicked affaires 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 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 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 Let them but passe by the mowers in the field they open their mouth in an holy prayer that may minister grace to the hearers 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
Hos 4.15 They coūtenance not Gods ordinance with their holy apprecations but rather confound the married parties with their horrible prophanations 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 Now if it become all the people to pray at such times much more are prayers comely in the mouthes of the Priests of the people if it be good for the Elders that are in the gate to pray for the married persons much more is it good for the Elders of the Church to pray for them 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 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 and a benediction of the parties publishing their consent and entering into the covenant of God 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 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 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 Paenes nos occultae conjunctiones id est non prius apud Ecclesiam professae juxta maechiam fornicationem periclitari judicantur saith 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 And though Tertullian be very ancient yet this benediction in the face of the Church is ancienter came into it from the beginning euen in the first hundred yeare after our Saviour 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 but whom the Minister had blessed according to the ordinance But yet this rite of benediction is more ancient For Euaristus who was Bishop of Rome in the yeare of Christ 97 in an Epistle to the Bishops of Africa found in the first Tome of the Counsells and in the Decrees cap. 30. q. 5. speaketh thus of it Aliter legitimum vt à Patribus accepinius à sanctis Apostolis c. Marriage is not otherwise lawfull as we haue receaued it of the Fathers 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 if they be otherwise vndertaken there is no doubt but they are adulteries or dwellings together or whoredomes or fornications rather then marriages that are lawfull 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 S. Ambrose for his time in his 70 Epistle saith Conjugium velamine sacerdotis benedictione sanctificari oportet Marriage must be sanctified with the Priests putting on a vaile and benediction 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 ipsaque Theophili sacra manus vxorem dedit God himselfe and the lawes the holy hand of Theophilus hath giuen me a wife Therefore I declare to you all and would haue it witnessed that I will not forsake her Nicephorus lib. 4. hist 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 or those that haue the charge of the wedding Both the lawes Ecclesiasticall and Imperiall are full of Canons and Constitutions that none should wed privately but benedictione à sacerdote acceptâ publicè Cap. null cap. qu. ijsdem 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 and laudable rite of publike blessing in the face of the Church the new married persons in the name of the Lord as though there were no more required in contracting for a wife then in bargaining for a horse onely to shake hands and come together But we haue eaten so much of the hony of this first point the persons petitioning here as is sufficient for vs Prov. 25.16 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 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 In whose hand is power and might and in whose hand it is to make great and to giue strength vnto all 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 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 but of him and this could not bee changed according to the law of the Medes and Persians which altereth not Dan. 6.7 But it is an immutable and inviolable law established in the high Court of heauen not for thirty daies
the master of the house be safe vnder the shadowe of his roofe from the poisoned darts of his wiues tongue 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 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 servants in his house Ecclus 4.30 much lesse should the wife be like a Lionesse to the man in his owne house which is his Castle as wee say in our natiue proverbe 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 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 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 Thrice happy they and more then that Whom bands of loue so firmely ties That without brawles till death them part T is vndissolved and neuer dies It is memorable that Pliny in a letter to Gemnius lib. 7. reporteth of Macenius that he liued with his wife 39 yeares without brawling 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 I thinke few such inscriptions can be found written on tombes in our dismall and contentious daies 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 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 And it was wittily spoken by him that said Non placet miht domus in qua Gallina cantat Gallus tacet I like not the house wherein the Hen croweth and the Cocke is silent Abraham Benesra the Rabbin obserueth that in the Hebrew names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iehouah who is the former of the woman author of marriage 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 peace one towards another then Gods name is gone and there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of contention here and the fire of confusion hereafter Quibus conjugium infaelix contigit Aristot in Rhetor. They that are vnhappily wedded are depriued of the better halfe of their happinesse And there is a French proverbe Non esse faeliciter natum qui non sit faeliciter maritatus That he is not happily borne that is not happily wedded 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 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 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 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 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 nec fugere nec fugare licet as Lipsius saith a man can neither fly from them nor make them fly from him And Iesus the sonne of Sirach who not only gathered the graue sentences of wise men 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 then to keepe house with a wicked woman Ecclus 25.16 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 so is a wife full of words to a quiet man vers 20. a wicked woman abateth the courage maketh an heavy countenance and a wounded heart ver 23. I say then with S. Paul vnto the married I command yet not I but the Lord let not the wife depart from the husband 1. Cor. 7.10 for she is come into his house to be an helper meet for him let there be no strife betweene them in the house for they are more then bretheren one flesh and one soule in two bodies If they loue peace would faine see good daies let them liue in peace 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 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 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 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 as an house from a low foundation is raised vp in goodly and lofty superstructions and buildings of walls windowes turrets and the like For so the holy Ghost in the originall tongue is delighted to set out the generation of mankind 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 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 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 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 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 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 And it is all one as if they had prayed for Ruth in Isaacks words praying for Iacob God almighty blesse thee make thee fruitfull 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 for hinc coebi plantātur etrra fundatur out of marriage is heauen filled the earth established 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 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 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 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 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 It is one of the many blessings wherewith Solomon is blessed at his marriage In stead of thy Fathers shall be thy children Psal 45.16 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 God made woman at the first and he made but one though he had the residue or excellency of spirit 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 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 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 their end that they may be good children and a little after there the married man plants and sowes for God for God said increase and multiply whom we must obey and againe in his lib. 2. Stromat he notably expresseth this end of marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men must marry altogether both for their country sake and for succession of children and the perfection of the world as much as in them lieth Matrimonium ex hoc appellatum est c. saith August lib. 19. con faust cap. 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. 12. he saith propagatio filiorum c. The propagating of Children is the first naturall and lawfull cause of marriage 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 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 for for this God ordained marriage amongst our first parents to whom he said increase and multiply I say then here with the Psalmist Psal 50.22 Consider this ye that forget God and your duty to God herein 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