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
A50050	Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

Vers. 13. Because I did it ignorantly in unbeliefe The words are rather thus to be read notwithstanding or although J did it ignorantly not for I did it ignorantly or because I did it ignorantly by way of excuse He was not converted because he did it ignorantly then all those which sin ignorantly should be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred although Luke 23.40 the same Greeke word that is here used The words are brought in by way of aggravation did it ignorantly in unbeleefe an ignorance of p●ave disposition Some say his ignorance left a capacitie in the subject not in the sinne else he had sinned committing it so maliciously against the holy Ghost Mr. Bridge on 106. Psa. 8 Vers. 14. And the grace of our Lord That is Christ. Was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was over full redundant more then enough Superabundavit plus quam abundavit Gerh. Supermultiplicata est supercrevit exuberavit superabundavit à Lapide Vers. 15. And worthy of all acceptation The Apostle in this word saith P. Fag in Deut. 5.27 hath respect to the Jewish Cabala that which is authentique certaine and undoubted is called Cabala we must not doubt of this truth That Christ Iesus came into the world to save sinners of whom J am chiefe Some say Paul calls himselfe the chiefest of sinners because his sinnes were more generall then others his persecution against the whole Church See Vorstius 2. Peccatorum salvato●um primus Aquinas Not absolutely a greater sinner then the Pharisees who sinned against the holy Ghost but the greatest sinner of all that should be saved for he sayes in the same verse Christ came to save sinners of which saved sinners I am the chiefe 3. Others interpret it thus Paul was so in his own apprehension he esteemed himselfe the greatest sinner so Estius à Lapide By these words we are admonished saith Calvin what a great and hainous crime infidelitie is especially where obstinacy and cruelty is joyned with it Vers. 17. To the onely wise God God is said to be onely wise because he is of himselfe perfectly and immutably wise See 16. Rom. ult Be honour and glory Vers. 19. Holding faith and a good conscience which same having put away concerning faith have made shipwrack He compareth our conscience to a ship our Religion and faith to our treasures laid in it as a hole in the Ship looseth the treasures by sinking the Ship so crack the conscience and the treasures of Religion suffer shipwrack Having not expelled but repelled or put from them a good conscience That is not caring to keepe a good conscience Concerning faith have made Shipwrack That is became Heretikes he meanes not the gift of faith whereby we doe beleeve but the doctrine of faith which we doe beleeve 2 Tim. 2.18 Vers. 20. Whom I have delivered unto Satan By excommunication whereby for their Heresie and blasphemy I have cast them out of the Church Estius Tertull. in Apol. c. 39. calls this excommunication divinam censuram a divine censure Cyprian Epist. 62. gladium Spiritualem a spirituall sword Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul were also corporally vexed by Satan 1 Cor. 5.5 but that doth not plainly appeare saith Estius Calvi● compares this place with Cor. 5.5 and expoùnds it of excommunication for since Christs kingdome is in the Church out of it Satan raignes Therefore he that is cast out of the Church must necessarily live so long under Satans Tyranny till being reconciled to the Church he returnes to Christ. Chrysostome Theophylact Oecumenius à Lapide Vorstius with Doctor Hall interpret it also of excommunication CHAP. II. Vers. 1. FIrst of all Not afore all other ordinances Supplications Under which word he comprehendeth confession of faith and craving pardon for them Prayers That is Petitions for blessings of all kindes that we stand in need of Intercessions By which he meaneth deprecations of those evills and judgements which we see cause to feare Vers. 2. For Kings and all that are in authority Greeke in dignity or eminency That charge was given by Paul even then when Caesar was a persecutor of Christian Religion Heron. Tertullian in his Apologie c. 39. speaking of those things which were done by Christians in their assemblies saith Oramus etiam pro imperatoribus pro Ministris eorum potestatibus prostatu saeculi pro rerum quiete Vers. 4. Who will have all men to be saved 1. All kinds of men some of all sorts Jewes Gentiles rich poore some of all ages sexes conditions nations callings 2. Such as come to the knowledge of the truth 3. q. d. No man is saved but hee whom God will have saved as when a publique Schoole-master teacheth children in such a City we are wont to say that he teacheth all the boyes of that City not simply all for many are not taught but all that are taught Vers. 5. And one mediatour between God and men In the Greek it is one mediatour of God and men which may referre either to the two parties betwixt which he deales pleading for God to men and for men to God or to the two natures mediatour of God having the divine nature and of men having the humane nature upon him The Papists say Christ is our onely Mediatour of redemption but the Saints are Mediators of intercession But the Apostle speaketh so plainly of Prayer and intercession as that distinction will not serve the office of intercession pertaineth unto Christ as part of his Mediation Heb. 7.15 Vers. 8. I will therefore that man pray everywhere When God had not now limited Prayer to any place had ruined the set place for Prayer at Ierusalem See 4. Iohn 21. Lifting up holy hands which are not defiled with bloud and sinnes Esay 1.15 Without wrath and doubting Wrath against men and doubting in respect of God faith and charity are required in Prayer Vers. 11. Let the woman learn in silence with all subjection The Apostle here speakes of the order and comlinesse of publicke Ecclesiasticall Assemblies wherein women were not allowed to take upon them any power or function of teaching for three reasons here propounded 1. From their condition which is to be obedient unto man and therefore in mans presence they must not usurpe the authority of teachers 2. Their function which is to serve men for Adam was first created and Eve for Adam 3. From the weaknesse of their sexe which lies more open to Satans seducement Vide Grotium Vers. 13. For Adam was first formed then Eve Therefore Adam must be superiour by that reason may some say Birds and Beasts should be preferred before both The Apostle speaketh of the same kind and not of divers kinds Doctor Taylor Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression To be deceived

power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue Mark 5.22 and an example of this custome is extant Iohn 9.22 and 12.42 and 16.2 This punishment with the Jewes was like excommunication with us the Church not the Pope as Papists say tell the Church that is many Theoph. that is tell the Governours thereof Chrysost. Our Saviour riseth in his speech from private admonition to admonition before two or three and from them to the Church Heathen Not so well translated we in our English call Heathens such as know not God as Mahumetanes rather one of the Nations that is not of the Jewes and the other word may better say some be translated a customer As an Heathen Let one that is excommunicated by the Church be esteemed of thee as if he were some Heathen or Publican that is a stranger from the Church and not belonging to it Piscator Vers. 18. Whatsoever ye shall bind on earth c. By the context it appeares that our Saviour speakes of Church-censures for having said v. 17. if any would not heare the Church that is the admonition of the Church let him be as an Heathen or Publican that is excommunicated cast out from the society of the faithfull to ratifie the Church-censure in this case he addeth verily c. that is whosoever shall be justly excommunicated on earth shall bee held excommunicated also in heaven and whosoever shall be justly absolved on earth shall also be absolved in Heaven The same words that are in the 16. v. but in a divers sence there his purpose was to confirme the authority of doctrine and he speakes of the word preached here of publicke censure and discipline the meaning is whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon The power of binding and loosing is that authority given by God to his Church on earth whereby it pardoneth or retaineth unpardoned the sinnes of men Vers. 19. Agree Greeke sing one song make a harmonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. Where two or three are gathered together See 1 Cor. 5.4 Those which assemble together to handle those things which belong to the glory of God may comfort themselves with this promise of his gracious presence To be gathered together in the name of Christ is no other thing but to meete for a pious and just cause to propound to our selves the will of Christ in our meetings to aime at nothing else but Gods glory and the good of the Church the same with that in the 19. chap. verse 29. for Christ and his profession Vers. 21. and 22. As if he should have said Master how often wouldst thou have us receive them into favour that offend us Christ saith there should be no end of forgiving but as often as the sinner repenteth The Lord confirmeth this doctrine with a most fit parable the summe whereof is this that they which will not be brought to forgive the offences of their brethren doe very ill provide for themselves for they shall find God as hard to bee intreated towards them The similitude consisteth especially in three points for the Master is set against the servant a Great summe against a small singular Clemency to extreme cruelty For what are we if we be compared with God and what summe is every one of us indebted towards him lastly how light are the offences of our brethren to us if our obligation to God be considered Vers. 23. As if Christ should have said the case between God and man in respect of the soule and the estate of spirituall life is like to that between a civill earthly Master and his servants in respect of mony and the businesse of this present life Vers. 25. God doth not alwayes shew his rigour unto us at the first nay he preventeth us with his free goodnesse but he onely teacheth what would become of us if God should use us as in justice he might Vers. 26. And I will pay thee all Object Therefore we our selves may pay our owne debts Sol. 1. It is a Parable and that is not the maine scope 2. Feare forced the servant to promise more than he was able to performe Vers. 32. and 34. The Schoole-men observe hence peccata remissa redire that sinnes being pardoned returne The scope of the Parable which is the right key to open it is not to shew that God will remember sinnes pardoned for new ones committed but to manifest that forgivenesse of others is a necessary qualification to be forgiven by God and that we may not beleeve God will forgive us unlesse we forgive others and this is cleare by the conclusion v. 35. The Papists would draw Purgatory fire out of the adverb untill but it is evident that Christ speaketh here of eternall death and not of any temporall punishment whereby he should satisfie the judgement of God Calvin CHAP. XIX Verse 2. AND great multitudes followed him and he healed them there From which we may conjecture who were Christs companions for the most part the weake sicke deafe blind and the like miserable persons Vers. 3 The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his Wife for every cause The Pharisees demand whether it be lawfull for a man to put away his Wife for every cause If Christ deny it they will cry out that he doth wickedly abrogate the Law if he affirme it they will condemne him for favouring mens lust but Christ knew how to take the wise in their subtilty Vers. 4. Have ye not read that he which made them at the beginning made them male and female The question hath the force of a reprehension as if he should say if you have not read it you may be ashamed of your sloathfulnesse if you have read it and not understood it you may blush at your ignorance being Doctors of the Law if you have read and understood it then you may be ashamed of your hypocisie thus to tempt me Christ doth not answer directly to what was asked but doth fully satisfie the proposed question as if one being now asked of the Masse should faithfully expound the mysterie of the Lords Supper and should at last inferre that they are sacrilegious and deceivers who dare adde or detract any thing from the pure institution of the Lord he shall openly overthrow the feigned sacrifice of the Mass. Made them Male and female viz. First Adam then Eve out of his body which Christ conceales as sufficiently known The meaning is God the maker of mankind made man and woman that every man being contented with one only wife should not desire any others for he resteth in the number of two Mal. 2.10 yet a man may lawfully marry another wife when the first is dead because the band is not only broken by death but the second wife is placed by God in the roomth

is to erre and mistake in judging Adam did not eat out of errour as Eve for he did not perswade himselfe that he should get more knowledge by it but alone was drawn to follow his wife by her intreaty as not thinking that death could follow the eating of the fruit when he saw that his wife who had eaten already was not dead but as healthy as before Yet Adam sinned more then Eve because he received the Commandement from the Lord he had more wisedome and strength and had a greater measure of knowledge Therefore this place here saith Paulus Fagius on third of Gen. 19. is to be understood of the weaknesse of women not of the greatnesse of the sinne Vers. 15. Notwithstanding she shall be saved in Childe-bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by bearing of that childe viz. Jesus Christ which words are to be understood saith one as those of Gal. 3.16 by the childe-bearing of one of that sexe woman kinde shall be restored into a capacity of heavenly blisse or in that is thorough or by Child-bearing Non causam cur salvabitur sed statum in quo salvabitur designat Rivetus It is added if they shall continue which it is not to be understood of the children but of the woman that is to say the sexe which being a word collective signifying a multitude is joyned to a verbe of the plurall as turba ruunt CHAP. III. Vers. 1. IF a man desire the office of a Bishop This Greeke word signifies an earnester desire then the other following because the same thing say Estius and Gerhard by the name of Episcopacy is more ardently desired then by the name of work and duty Vers. 2. A Bishop then must be blamelesse viz. In respect of his life and outward conversation The husband of one wife Because in the East particular men had sometimes more wives as now the Jews and Turks have say some But he means it at one time as Ch. 5. v 9. though he have been married more then once The godly ancient fathers accounted him to be Bigamus that had two wives at once and not him that had been twice married Vigilant That diligently attends his flock Vulg. Sobrium Estius and Gerhard say both significations agree Sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word properly signifies a man of a sound mind that is prudent and circumspect Some have rendred it prudentem others pudicum others temperantem the Greek word signifies all these saith Estius and Gerhard after him Of good behaviour Or neate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In countenance gate speech and whole habit of the body well and decently composed Given to hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of strangers who willingly entertaines and receives Christians especially Ministers Apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished with gifts of teaching Vers. 3. Not given to Wine That is to be a common tipler and one that loves to sit by the Wine morning and evening day by day No striker Cognata vitiae sunt vinolentia violentia Non opor●et Episcopum esse percussorem Nor greedy of filthy lucre When one by unlawfull means heaps up riches and is more tenacious of his Goods then fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est turpis lucri sectator It may be referred to the object that one should not gaine by any base thing and to the manner that one should not filthily affect gaine from an honest thing Gerh. in loc This seems redundant for it follows after not covetous à Lapide But patient One that will depart from his own right for peace sake Not a brawler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus à pugna Not covetous Not a lover of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster in the third Book of his Cosmography hath a terrible example of covetousnesse in Hatton Archbishop of Mentz which calling the poore Mice and suffering them like Mice to perish with hunger by the just judgement of God was invaded by Mice which fled to his Tower which is yet to be seen on the River of Rhene and there devoured him Vers. 6. Not a novice Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of young in yeeres but in faith one newly converted to the Christian faith as it were a tender and young plant in Christianity Such a one is apt to be proud especially if a Minister He fall into the judgement or condemnation of the divell That is into the same condemnation with the devill Vers. 8. Likwise Simil●er Vulg. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies itidem in like manner Must the Deacons be grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prae gravitate reverendus to be reverenced for his gravity Chap. 4.12 Titus 2. ult Vers. 13. For they that have used the office of a Deacon well Some would have it rendered they which have discharged the office of a Deacon well and finde fault with the Genevah for rendring it those which have ministred well purchase to themselves a good degree Some would have it rendered prepare unto themselves a fair step since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a stair or a step as Acts 21.35 Doe justly obtaine the favour and honour to be preferred to the higher offices in the Church Dr H●lls Paraphrase Vers. 15. The Church of the living God the pillar and ground of truth In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in Market-townes they had other pillars also like the Pasquils in Rome whereupon whosoever listed hung their Epigrams or Libels which they would have known The Apostle describing the Church likens it to one of these pillars whose use was to shew what hung thereon This Church here is not the Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church essentall the Congregation of all believers the House of God as he calleth it These words the pillar and ground of truth may have reference not to the Church but to Timothy that thou mayst know how to behave thy selfe as a pillar and ground of truth in the Church of God which is the House of the living God for having called the Church a house it may seem somewhat heterogeneous to call it a Pillar 2. The Church which here Paul speaks of was that in which Timothy conversed and that was the particular Church and not the Romane 3. If he speake of the Universall Church this shews us what it should be not alwaies what it is as that You are the Salt of the earth said Christ to his Disciples because it was their