Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	flesh_n	good_a	3,927	5	3.7063	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09053	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.	Parsons, Bartholomew, 1574-1642.	1633 (1633)	STC 19345; ESTC S100854	23,776	50

dung in the face of his ordinance But to passe on further into the waters of the sanctuary we shall finde that these people and Elders of Bethlehem doe all things well heere 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 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 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 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 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 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 And the husband must loue the wife as Christ loued the Church Ephesians 5.25 The soule of Ionathan whose loue to Dauid was wonderfull passing the loue of women 2. Sam. 1.26 was knit with the soule of David and David loued him as his owne soule 1. Sam. 18.1 if this payre of friends had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one soule in two bodies how much more is it and ought it to be so in the married payre 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 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 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 That which Saint Hieronie said of the Monke out of his Cell Monachus in oppido piscis in arido 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 Rom. qu. 29. relateth that the Romans had a custome not to suffer the Bride to goe ouer the threshold 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 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 Non sunt inventa aeque dulcia nomina c. Bernard serm 7. in Cant. there are not found names alike sweet to expresse mutually the sweet affections of the word the soule 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 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 And take heed likewise O thou man 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 The ioyning together of man and wife is of God their sundring separating is of the Divell 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 but I will pitch vpon one necessary thing if it bee the mans house into thy house if he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the house 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 Lot would haue nothing done to the Angells strangers as hee thought that were come vnder the shadowe of his roofe for protection and much more should

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