Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	bless_v	lord_n	name_n	9,330	5	6.2154	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05185	The book of Ruth expounded in twenty eight sermons, by Levves Lauaterus of Tygurine, and by hym published in Latine, and now translated into Englishe by Ephraim Pagitt, a childe of eleuen yeares of age	Lavater, Ludwig, 1527-1586.; Pagitt, Ephraim, 1574 or 5-1647.	1586 (1586)	STC 15319; ESTC S108368	118,172	336

word Mikraeh signyfieth the successe the issue or chance 1. SAM 6. verse 9. of the ark it is sayd if it go to Bethshemesh it is he that did vs al this euill but if not we shall know then that it is not his hand which touched vs but it was a chaunce that happened vs c. If thou doest consider RVTHES will it was by chaunce that she went into that fielde if the purpose of God he led her as it were by the hand those thinges which seem to vs to be done by chaūce are not done without the prouidēce of God We may haue an example out of the law where this matter is prooued EXOD. 21. and DEVT. 19. If two men fel trees and the axe slide out of the hand of one of them and kill his neighbour he did this vnwillingly and therefore he was allowed a sanctuary but as concerning God hee deliuered him ouer for certayn causes HIEROM on the 12. chapter of IEREMI saith that nothing falleth out either good or euill by chaunce but by Gods prouidence and iudgement as it is said in the Prouerbs of SALOMON Lots are gouerned of God If a sparrow cānot fall to the ground without Gods wil what can come by fortune in mans affairs which doth not fall out by Gods determinate councell we see how God doth direct and blesse those men which take honest laboures in hand of which we will speake more afterwardes but shee was well accepted of BOHAZ and his familie The 10. Sermon 4 And behold Boaz came from Bethlehem and said vnto the reapers The Lorde be with you and they aunswered him the Lord blesse thee 5 Then said Boaz vnto his seruant that was appointed ouer the reapers whose mayd is this 6 And the seruaunt that was appointed ouer the the reapers answered and sayd it is the Moabitishe mayde that came with Naomi out of the countrey of Moab 7 And she said vnto vs I pray you let me gl●ane and gather after the reapers among the Sheues so shee came and hath continued from that time in the morning vntill now saue shee taried a little in the house WE haue declared before that RVTH hauing first gotten leaue of her mother in lawe to gather eares after the reapers came by fortune or that I may speake more truely by the prouidence of God into the field of BOAZ her kinsman but what befell to her there the holy Ghost doth diligently set downe in these wordes following In the first place here is shewed howe BOAZ comming from Bethlehem into the field saluted his reapers who aunswered the Lord blesse thee The worde blessing is vsed in diuers places of the holy scriptures and hath diuers significations Sometime it signifieth to prayse giue thankes as when DAVID saith to Abigall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Israell which sent thee to meet me this day Sometime it signifieth to pray for good thinges as in the 48. chap. of GENE IACOB the Patriarcke blessed his sonnes that is he did wish wel vnto them GEN. the 37. chap. IACOB both at his comming to the king and at his going away blessed him that is he saluted him bid him farewell he gaue him thanks and wished him well When it is attributed to God it signifieth to doe well for God by his worde doth worke It is sayd in the 10. chap. of the Prouerbes The blessing of god doth make mē rich that is God doth increase and preserue riches What the simple vse of this word is we must consider by reading the holy scriptures as whē they say in this place The Lord blesse thee The meaning is the Lord giue thee a fruitfull haruest and all good thinges as well for the body as for the soule We haue an example in this place of salutation The maner of salutation is not onely olde but moste profitable to reconcile and confirme loue which our sauiour doth diligently commend to all godly men The Aungell saluted GEDION as hee was threshing corne with these wordes The Lorde be with thee thou strong man IVDGES 6. chap. It is reckoned vp amongst the duetie of the Priestes to blesse the children of Israe●l There is a solemne blessing set downe in the 6. chap. of numbers Some Anabaptistes will not haue men saluted citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disciples salute no man by the way but he doth meane nothing els then vnder the colour of salutation to suffer themselues to be called from their calling or if thou wilt vnderstand it according to the letter it was a personall and speciall commaundement and not a generall The Aungell saluting the blessed virgin vsed this same forme which BOAZ doth in this place Also Christ saluted his Disciples saying peace be with you The Apostle PAVLE doth begin and ende hys epistles with salutations Hee putteth downe their names whom he saluteth also the names of them which do salute others It is incredible to be spokē how much that will auaile to the getting of good will but we must take heede least we doe it with an hypocrites minde It is a poynt both of curtesie and of humanitie to salute others and to pray for them If great and mightie men doe salute poore men they are marueilously affected seeing that they are not despised of them Neither was it to be doubted but that this salutation of BOAZ was moste acceptable to the reapers There are some who doe of enuie and hatred disdaine to salute others who shouide remember that commaundement of Christ that wee must pray for and wish well to our enemies How oft commeth it to passe that many who wil not willingly salute one an other after they haue ben absent asunder would desire nothing more then to liue togither and to vse all dueties of humanitie to eche other Here is an houshold example propounded vnto vs of a good housholder he goeth to his reapers he looketh what is done in the field for the presence of the maister helpeth much in any worke PLINIE in his 8. booke 6. chap. the elders haue said that the eye of the maister is moste fruitfull for the ground ARISTOTELL in his 1. book of gouerning a house doth write of a certaine man who being demaunded what dung was the best aunswered the steppes of the maister Although a man hath good and trustie seruauntes and bayliffes yet the mayster being absent they do all things the more negligently and carelesly TITVS LIVIVS sayth elegātly those things doe not prosper which are ouerseene by straungers Read the prouerbes of ERASMVS concerning this matter the forhead is better than the hinder part negligent housholders doe spoyle both themselues and their seruauntes These sayinges may be applied to greater estates as to kings and Bishops that they doe not al things by other mens hands eyes and eares while they doe cocker themselues with pleasures BOAZ asked his seruaunt which hee had set

permitted GOD doth giue vs wine bread flesh fish and other thinges which wee are to vse for meate and drinke PSAL. 104. God doth make the wine to encrease which doth make glad the heart of man and especially if they who labour hard doe reioice at their meate and drinke they are not to be enuied IERE 31. God doth promise his people that they which should returne into their countrye shoulde abound with those thinges whiche pertayne to honest pleasures Yet wee must beware least wee abounding with these giftes of God should forget him but we must giue diligence to vse his gifts well That BOAZ lay all night in the floore and slept by the heape of corne he did so eyther that hee might betimes in the morning returne to his labour or that he might watch the corne least theeues should carry it away It seemeth that the floers or the barnes were in the fieldes and not so fully fensed but that euerie bodie might come in VARRO lib. 1. cap. 51. wryteth that the flooer ought to bee in the fielde in a higher place so that the wind might blow thorow and especially round and in the middle a litle a slope that if it doe rayn the water may not stay c. He doth teache housholders by hys example to haue a care to keepe theyr thinges and to be present with theyr labouring people for oftentimes through theyr owne negligence that is stolne frō them which they haue gottē with great labour In the deepe of the night BOAZ tourned himselfe from one side to another or bowed himself laphath signifieth to bow to apprehend to lye shrunk vp together some expound it to turn from one side to an other When he did turn himselfe and thrust his feet to the foot of the bed hee vnderstoode that something laye there and being afrayd hee boweth himselfe and by feeling to witt by the apparel hee found it to bee a woman therefore hee asked who shee was It was no maruell that hee was afrayd hee might haue suspected some euil spirit which had taken on it a body had lain at his feet Alexāder of Alexandria in the 2. booke chap. 9. writeth of a certaine spirit that as it seemed puttyng away the bedd clothes lay downe in a bedd where a good man lay and drawing neere as if it would haue embraced him and the other when he was nowe almost dead for feare shranke to the side of the bedd and when it came neerer he droue it away c. Also looke in the 19. chap book 4. I could also bring you many other examples of this kinde And it is not to be doubted but that BOAZ being amased with a sodayn feare commended himselfe vnto the Lorde for godly men were woont to do so in those soddaine terrours when wicked shapes and illusions of shaddowes appeared to them The olde fathers as it is read oft times in theyr writinges doe crosse themselues and so they driue awaye deuils Lactantius writeth of the vertue of the crosse in the 4. booke 27. ●●ap but we must not think that this ce●●monie of the crosse doth driue away ●●●ils of it self but because they belee●●● that they were freed by the crosse and benefite of Christ from the power of the deuils RVTH aunswered modestly that shee was his handmaid and desired him that hee woulde couer her with the skirt of hys garment or throwe his winge ouer her Chanaph signifieth a wing or a skirt of a garment also an end and a corner Lira noteth that the man contracting marriage in those dayes layd his winge or the nethermost skirte of his garment on the woman So the meaning is betroth me to thee and marry me according to the lawe of a kinseman or that whiche is better hide me vnder thy wings take me into thy tuition and defend me A metaphor borrowed from birdes who doe couer and defend theyr young ones with theyr winges But in this similitude is by the way set foorth the duetie of husbandes towardes their wiues namely that they shield and defend them feede and pro●●uide necessary thinges for them Good Lord howe manie husbandes are there which doe neuer thinke of these things She doth shew the cause wherefore hee ought to take her into his defence because thou art the kinsman Least hee should thinke that she was a bold and vnshamefast woman to come into a mans bed in the night vnknowne shee called to hys minde the law of God of marrying the widowe of the brother or co●in departed Let not women abuse this place in the defence of their filthinesse neyther let them come night nor day to any mans bed if he be not married to them especialy if he be wel drunken or otherwise cast themselues rashely into danger for the condition of those times was farre otherwise then at this day it is The. 18. Sermon 10 Then sayd hee Blessed be thou of the Lorde my daughter thou hast shewed more goodnesse in the latter end then in the beginning in asmuch as thou followest not yong men were they poore or riche 11 And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman 12 And now it is true that I am they kinseman howbeit there is a kinseman neerer then I. 13 Tarry to night and when morning is come if hee will do the duetie of a kinseman vnto thee well let him do the kinsemans duty but if he● will not do the kinsemans part then will I doe the dutie of a kinseman as the Lord liueth sleepe vntill the morning THE notable woman RVTH asked of BOHAZ here first husbands kinsman that he shuld marry her as it is immediately before Now hēceforward doth follow what BOAZ aunswered to her Blessed saith he thou art or shalbe of God or frō god my daughter The septuagintes do translate it eulogemene suto curio theo BOAZ calleth her his daughter who called her selfe his handmayd and he prayeth to god the only giuer of al good things to blesse her both in bodie and soule Or he saith this that she had receiued great giftes of God and was acceptable vnto him That kinde of salutation is other where extant 1. SAM 15. SAVLE meeting SAMVEL saluting him sayed Blessed be thou of the Lord. In the new testament LVK. 1. chapter The Aungell GABRIEL saluting the holy virgen sayd eulogement suen gunaixi that is blessed bee thou amongest women that is thou art in fauour with God it is a great thing to be in fauor with a prince much more with God Thou art that happie and blessed woman whiche God chose out of all womenkinde that the messias might be borne of thee for vnder the name of blessing the Hebrues do vnderstand all kinde of happinesse Hee sayth that her last pietie was greater then the first The first pietie or bountifulnesse was that shee did reuerence her husbande when he was aliue and that shee loued

forbid marriage For Sathan settes himselfe against marriage in all ages Before the Apostles departed out of this life hee stirred vppe the Nicolaitans who vsed women as in common of whome mention is made in the reuelation Afterwardes the Tatians and the Eucratians arose affirming that whoredome doth nothing differ from marriage and they take no man that is married to their sect At length the Monkes and Nunnes Priestes arose vpp which vowed a perpetuall sole life and fayned that thereby they deserued remission of sinnes They extolled virginitie with woonderfull prayses as if these prayses belong to those filthie men They did so speake of marriage that many forsaking theyr calling and marriage in theyr olde age tooke vpon them the habite of Monkes and Nunnes Howe many haters are there at this day of marriage which followe their wandring lustes Therefore those thinges are diligently to be obserued which the scriptures doe note of the dignitie of marriage and in all the troubles of marriages our mindes are to be comforted with the consideration of this that God doth allow approue of marriages Next it is to bee obserued that the Scripture sayth he went in vnto her for he had to doe with her hee doth note with modestie and shamefaste wordes that which is done honestly in lawfull marriage So it is sayd Gen. 16. ABRAHAM went in vnto AGAR 29. IACOB wēt in vnto his wiues MVNSTER noteth vpon the 23. chap. DEVT. out of the Hebrue commentaries that the Hebrue toong is therefore called holy because there are no proper names found in it which signifie the secrets of man or woman of generation or excrements and such others but those thinges that are lothsome or filthy are spoken by some honest or comely periphrases for the word lying together is vsed the worde of knowing or sleeping c. SAMVEL 24 It is said SAVLE went in to couer hys feete that is to emptie his belly These phrases teach vs that Aischrologian or filthinesse in wordes is to be auoyded if thou speakest of wanton matters or of other thinges PAVL● teacheth vs the very same Ephes. 4. 6. cap. Colo. 3. Those men were woont commonly which had incestious mouthes to be called merry companions But euē the Cinikes were euill spokē of amongst the Gentiles because they spake lothesomely and filthily Stobeus doth report these wordes amongest others of Charondus Cataneus in the promise of the lawes let no man speake filthily least he defile his soule with filthy deeds and fill his minde with impudencie and wickednesse For wee call those thinges whiche are honest and deare vnto vs with fit names written in the lawe and those things which we hate we abho●re euen the naming of them for filthinesse sake Therefore it is also filthy to speake a filthy thinge Also there is a warning 23. SIRAC that we shuld not accustome our selues to fi●thie and lothsome talke for from thence euill thoughtes may arise Tender mindes are oft offended greeuously by such kinde of talke as the Apostle witnesseth who sayth Cor. 25. cap. Euill talke doth corrupt good manners S. Chrisostomus doth call filthie talke the chariot of whoredome which doth carry men vnto it Those thinges that are spoken of speeche are to be referred to filthy rimes and songes wee must alwayes remember that wee must yeeld an account to God for euery idle worde and then much rather for lothesome fil thie talke the scriptures doth oftentimes vse lothsome and filthie words as 23. Ezech. where by the similitude of two women he doeth describe the vnfaithfulnes of both the kingdōes namely of Israel● and Iudah but to a good ende according to the maner of the Phisitians who doe sometimes prescribe remedies in filthie words against filthie diseases It is not simplie said that RVTH conceiued and bare a sonne but the Lorde gaue this sonne to him for children are the gift of God and therefore they are to be religiously brought vp that they may be aproued of him Gen. 33. IACOB aunswered his brother ESAV as king of his children they are the childrē which the Lord hath giuen to thy seruant IOSEPH answered IACOB his father asking what two yong men those were which stood by the bed my sonnes which the Lord hath giuen mee in this place hee sayth not which I haue begotten or which my wife had borne me c. The Bethlehemites prayed before that the Lord would make BOHAZ●● wife fruitfull for amongst other● Gods 〈◊〉 works this is also commended ●13 Psalm that God doth make the 〈◊〉 fruitfull 1. Sam. 2. cap. HANNA in her hym●e sayth that the Lorde hath made that the barren hath born 〈◊〉 sons which is not to be vnderstood of those onely which were altogether barren as SARAH when shee conceiued IZHAK of ABRAM Gen. 17. ELIZABETH also was aged and barren Luk. 1. As 〈◊〉 ISAAKS wife was in the beginning Gen. 25. And RAHEL the wife of IABOB 30. chap. HANNA the mother of SAMVEL the Prophet Also the hostes of ELISHA the Prophet obtayned a sonne by his prayer who being dead he raysed vppe vnto lyfe 2. KING 4. but of those also whiche are fruitfull by nature for God is the Authour of all thinges who hath his reasons wherfore he doth make some fruitfull some barren It is sayd she bare a sonne if shee had borne a daughter it woulde haue bene great ioy to theyr parentes but their ioy is the great●● because they haue a sonne to be the 〈◊〉 of theyr familie And because the Messias was promised to be of the tribe of IVD●● it is not to be doubted but that tho●e parents thought that that he should in time be borne of that sonne as indeeds it came to passe She bare but not by and by but as it is sayd other where when the ●●ne was accomplished ARISTOTLE in historia animalium lib. 7. cap. 4. doth write that woman onely hath diuers times wherin she doth bring forth for shee may be deliuered in the 7. month or 8. 9. but most commonly in the tenth It is sayd before that the Bethlemites prayed for the prosperitie of those new married folkes nowe it appeareth that those prayers were not in vayne for BOAZ and RVTH obtayned those things which they prayed for Also God doth heare our vowes and prayers If thou wouldest say that it shoulde haue bene although they had not prayed we aunswere although all thinges are done by the order of Gods prouidence most thinges fall out by the course of nature yet prayers are not in vayne neither are praiers disanulled by the order of gods prouidence for by them oft times the order and course of thinges is altered The women of whome we speake a litle before desirous of a childe by theyr prayers obtayned of God that they became fruitfull The. 26. Sermon 14. And the women sayd vnto Naomie Bless●d bee the Lorde which hath not left thee this day without a kinsman and his name shalbee c●n●inued in Israell 15 And this shall