Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	adam_n	deceive_v	transgression_n	2,011	5	10.9498	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

of him that was to come insinuating thereby that life and righteousnes came in by the second Adam as sinne and death entred by the first 5. But their opinion seemeth to be the better which supplie the reddition of this comparison concerning Christ in the words following Origen referreth vs to those words v. 15. the gift is not so as the offence but I rather with Beza and Pareus thinke that the second part of the comparison is suspended by a long parenthesis in the words comming betweene vnto the 18. and 19. verses where the Apostle setteth downe both parts of the comparison 18. Quest. Who was that one by whome sinne entred into the world v. 12. 1. Ambrose and Hierome vpon this place by this one man would vnderstand the woman because the beginning of sinne came in by her as Ecclesiastic 25.26 it is saide of the woman came the beginning of sinne and through her we all die and S. Paul saith 1. Timoth. 2.14 Adam was not deceiued but the woman was deceiued and was in the transgression But the woman here is not vnderstood seeing the word is put in the masculine gender and true it is that from the woman came the beginning of sinne by the seducing of man but the Apostle here speaketh of the propagation of sinne which was by the man not by the woman Perer. 2. Some will haue both the man and woman here vnderstood which both made as it were but one as when the Lord said Let vs make man according to our owne likenes both the man and woman are vnderstood Pareus so also the ordinarie gloss quia mulier de vi●● vtriusque vna caro because the woman is of the man and both made but one flesh 3. But by this one we better vnderstand Adam though both our parents sinned and the man was seduced and deceiued by the woman yet the man onely is named 1. not because the man is the head of the woman and so the sinne of the woman is imputed to the man because he might haue corrected her Hugo 2. nor because the man perfected the sinne of the woman which if he had not consented had not beene finished so the woman was principium incompletum was the incomplete or imperfect beginning of sinne the man was the complete and perfect beginning Gorrhan 3. neither is this the reason because the Apostle consuetudinem tenens c. doth followe the custome which ascribeth the succession of posteritie to the man not to the woman gloss ordinar 4. But this indeede is the reason the Apostle here sheweth not the order how sinne entred simply into the world for the woman sinned first and before the woman the serpent but how sinne was propagated into mankind now posteritas ex viro non ex m●liere nominatur the posteritie is named of the man not of the woman as the Apostle saith 1. Cor. 11.8 the man is not of the woman but the woman of the man to this purpose Origen so also Pet. Mart. ex quo tanquam principio peccatum per propagationem traductum fuit c. by the man as the first beginning sinne was traduced by propagation the Apostle then here speaketh of the beginning of the propagation of sinne not of the beginning of seduction which was by the woman or of imitation which was by the deuill who was a liar from the beginning and the father thereof Iob. 8.44 not by propagation but by seduction and imitation Mart. Quest. 19. What sinne the Apostle speaketh of here originall or actuall by one man sinne entred 1. Some vnderstand here originall sinne whereby the nature of man is corrupted and not actuall actuale non per vnum sed per plures intrat because actuall sinne entreth by many and not by one Gorrhan 2. Some comprehend here sinne generally both actuall and originall this word sinne non solum complectitur vitium originia sed omnia mala quae eo ex sequuntur doth no onely comprehend the originall corruption but all other euills that come from thence c. Martyr but of the propagation of originall sinne the Apostle speaketh afterward in the ende of the verse in as much as all men haue sinned c. 3. Wherefore the Apostle here vnderstandeth the actuall sinne which Adam committed for the word is put in the singular number and hath the article prefixed before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth some particular sinne afterward the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience which must be vnderstood of Adams transgression which was in him actuall but originall in respect of vs because it was the fountaine of all sinne but it was not originall sinne passive passiuely as now we call that originall sinne which is in the corrupt nature of man issuing from Adams sinne Pareus this sinne of Adam in respect of him was peccatum personale a personall sinne but as thereby the whole nature of man was corrupted it was peccatum naturae the sinne of nature Faius 4. Neither are we here to vnderstand all the actuall sinnes which Adam committed but onely his first transgression in eating of the forbidden fruit for like as the sinnes of parents now are not transmitted to their children so neither were all Adams sinnes propagated to posteritie but onely the first betweene the which and his other sinnes there is this difference that by the first bonum naturae the goodnesse of nature was lost by the other bonum gratiae personalis the goodnesse and grace in Adam was taken away And though Adam repented of his sinne and so were deliuered from the guilt thereof yet because that was a personall act it extendeth not beyond his person the corruption of nature could not be healed by his repentance Perer. disput 6. numer 29. Quest. 20. How sinne is said to haue entred into the world 1. Origen by the world vnderstandeth terrenam corporalem vitam the terrene and carnall life to the which the Saints are crucified but P. Mart. reiecteth this interpretation vpon this reason that by this meanes the Saints should not haue originall sinne if they be not comprehended vnder the name of the world 2. Some doe take the world for the place continent and place of the world but this is reiected by Pererius numer 32. vpon this reason because sinne did not in that sense first enter into the world by Adam for before him sinned the Angels that fell and the woman that was first deceiued 3. Neither by the world can we well vnderstand paradise for the woman had first sinned in Paradise before the man had consented 4. Therefore by the world we better vnderstand by a figure the inhabitants of the world the thing containing is taken for that which is contained totum genus humanum all mankind is here signified Gorrhan Martyr with others as afterward the Apostle expoundeth himselfe by the world vnderstanding all men And thus sinne entred into the world