Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	authority_n	teach_v	usurp_v	1,644	5	10.6427	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04190	Nazareth and Bethlehem, or, Israels portion in the sonne of Iesse. And, mankinds comfort from the weaker sexe Tvvo sermons preached in St Maryes Church in Oxford. By Thomas Iackson, Bachelour of Divinitie, and fellow of Corpus Christi College in Oxford.	Jackson, Thomas, 1579-1640.	1617 (1617)	STC 14314; ESTC S107487	41,136	80

he could haue done by his Almightie power but what in his wisdome was most fit and convenient for our redemption Now this wee say that by the eternall rules of equitie which God obserues in all his waies it was not onely convenient but necessarie though not for our instruction yet for our redemption sanctification that his sonne should be not only man but man made of a woman and our Apostle in saying thus saith a great deale more then if hee had said borne of a woman 9 Every man except the first man Adam is borne of a woman but no man besides the sonne of God by whom man and all things were made was made of a womā The mysteries contained in this manner of speech cannot bee duely valued or vnfolded without some explication of that peculiar reference which these words in the Apostles intent and meaning haue to the first creation of man and woman 10 And here I must intreat you of the weaker sexe to obserue with me that our Apostle aswell to put you in mind of that duty which you owe to your husbands as also to stirre vp your thankfulnesse towards God for your redemption still referres you to the maner of your mother Eues creation and transgression Two testimonies shall at this time suffice for the establishing of this truth both taken from our Apostles writings Of which the one best expounds the true force meaning of this phrase Made of a woman The other vnfolds the mysterie therein contained The former is 1. Cor. 11. v. 7. c. For a man indeed ought not to couer his head for asmuch as he is the image and glory of God but the woman is the glory of the man for the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man Thus he deriues your subordination to your husbands from the first originall of your sexe this methode manner of instruction hee learned from our Saviour who resolued the difficultie proposed concerning divorce from the Canon or Institution of Matrimonie enacted by God with Adams consent and voice whilst Eue was formed Neverthelesse to qualifie and moderate this authoritie which the man by priority of creation hath over the womā the Apostle adds Neither is the man without the woman nor the woman without the man in the Lord for as the woman is of the man even so is the man also by the woman but all things of God The first woman then was made of the first man all men since haue come into the world by the woman but the sonne of God came not only by the woman but was made of the woman as the first woman was of the first man This great mystery was precisely fore told by the Prophet Ieremie though not so plainly as many at the first sight would obserue it The Lord hath created a new thing in the earth a woman shall compasse a man or the female shall inclose the male or man of strength It is called a new creation with reference to the first creation wherein the woman was inclosed in the man as here quite cōtrary the man is inclosed in the woman by the immediate hand of God conceau'd and borne without any concurrence of man as the first woman was brought forth out of the substance of man without the helpe or consort of a woman 11 The second place in our Apostles writings which truliest explicates the meaning of the mysterie contained here in my Text or in the place of Ieremie last cited and best sets forth the incomprehensible wisdome of Gods proceedings in the admirable worke of mans redemption is 1. Tim. 2.11 Let the woman learne in silence with all subiection but I suffer not a woman to teach nor to vsurpe authoritie over the man but to bee in silence Why is her vsurpation of authoritie over the mā so insufferable the reason in the next words is given in part from the order of her creation for Adam was first formed then Eue. This proues that she should haue beene vnder mans authoritie though neither he nor she had sinned But the principall reason why shee is put to silence especially in the Church is from the manner of her transgression in the verse following And Adam was not deceaved but the woman being deceaued was in the transgressiō Because she had boldly adventured to hold partly with the old serpent without her husbands leaue and contracted with so great danger to all mankind without his instructions because this done she tooke vpon her to be the serpents agent to bring over her husband whom shee was to counsell when her advice was demanded not to lead into the same combination therefore is this modestie and silence which the Apostle speakes of inioyned the whole sexe by way of punishmēt or at least to put them in minde of their mothers first transgression For Eues disease or surfeit of the forbidden fruit vntill God in his infinite wisdome found out a soveraigne remedie by the contrarie was more dangerous preiudicious to the whole sexe then Adams was to his sonnes This truth is included in the last clause of our Apostles discourse concerning this point 1. Tim. 2.15 Neverthelesse she shall be saued This adversatiue particle Neverthelesse supposeth a tacite obiection this or the like But is there no meanes left for Eues salvation as well as for Adams though she only were seduced by the serpent or shall not the woman which is in subiection be saued as wel as the man which hath authoritie over her Yes she shall be saued too but by what meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through child bearing but alasse what shall then become of the barren wombe or of her that beareth no children 12 Cornelius à lapide a late Iesuite would haue the paines of child birth to be in this place established as a Purgatorie without which this sexe could not enter into heauen Must then the excessiue or extraordinarie sufferings of some mothers supererrogate for other women that beare no children I shall not need to trouble my selfe with remouing this stone of offence which can stumble none but the daughters of the blind Church I will passe over it and proceed As this place of Timothie best expounds the words of my Text so may these words in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best be expounded by another place in this Epistle wherein the Apostle discoursing of that promise of God to Abraham In thy seed shall all the nations of the earth be blessed excellently obserues what the matter circumstance of the text not the grammatical singularity of number doth necessarily inferre this is not spoken to his seed as of many but as of one and to thy seede which is Christ To comment therefore vpon St Paule by the analogie of his Comments vpon Moses hee saith not in this place the woman shall be saued through bearing of children as

and soveraigne was to be repealed and cancelled at the fulnesse of time i at the time appointed by God for the full age of the Church Where it wil be no digression by the way to obserue that the period of other heires non age was not alwaies precisely determined by humane Laws but might be longer or shorter according to the appointment of the Doner Lastly as secular heires by not entring vpon their inheritance at the time appointed doe much preiudice their title and deserue as wee say to bee beg'd for fooles so the Church and people of God by not abandoning the yoke of the Law at the time appointed by God for their full age did thereby make themselues vncapable of the blessing bestowed on thē in the Gospell 5 This is the point most pressed by our Apostle in this and the Chapter following Stand fast therefore in the libertie wherewith Christ hath made you free and be not intangled againe by the yoke of bondage behold I Paul say vnto you that if yee be circumcised Christ shall profit you nothing for I testifie againe to every man that is circumcised that hee is a debter to doe the whole Law Christ is become of no effect vnto you whosoeuer of you are iustified by the Law yee are fallen from grace Now that which determined the Churches non age and did ipso facto extinguish the soueraigne authoritie of the Law was the sending forth of the sonne of God who was heire of all things But when the fulnesse of time was come God sent forth his sonne made of a woman made vnder the Law to redeeme them that were vnder the Law that we might receaue the adoption of sonnes Or according to the dialect of our english Law that the inheritance of sonnes might be cōveied or made over vnto vs for so much the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import and it was to bee convaied vnto vs not by right of birth all of vs being children of wrath but by adoption Now adoption is the ingraffing of a forrainer into a better stocke or familie The only stocke whereinto we which were not sonnes but servants could bee ingraffed was the true and naturall sonne of God He alone could set Gentiles free from the bondage of sinne Iews from the curse of the Law which was added because of transgression The summe then of our Apostles doctrine in this place is the same with our Saviours Verily verily I say vnto you that boast of Abrahams seed never were in subiection to any to you I say that whoeuer committeth sinne is the servant of sinne and the seruant abideth not in the house foreuer but the sonne abideth euer If the sonne therefore make you free yee shall be free indeed 6 Referring the act of redemption and this glorious prerogatiue of being the sonnes of God vnto some better occasion giue me leaue first to vnfold what the sonne of God hath done for his part that he might be a perfect and vnpartiall redeemer secondly what is on our parts required that we might be capable of his redemption In the former I shall endeavour to stirre vp admiration at the wisdome and loue of God the vse whereof shall be to kindle loue and thankfulnesse in our selues and to incite our alacritie in performing such duties as are required at our hands The summe of that which the sonne of God hath vndertaken for vs is by our Apostle gathered to these three heads 1 He was sent forth into the world 2 He was made of a woman 3 He was made vnder the Law Of these in their order and of their severall necessities conveniences To bee a sonne necessarily presupposeth a begetting If then we be the sonnes of God we must be begotten by him and of vs that are his childrē by adoption saith St Iames He begate vs with the word of truth that we should be the first fruits of his creatures This word of truth by which wee must be begotten must first be conceaued by vs and yet is it the principall of those good perfect gifts al every one of which as the Iame Apostle speaks are from aboue and descend to vs from the father of light But who shal ascend vp into heaven to fetch them thence No man saith our Saviour ascendeth vp to heauen but he that descended from heauen the sonne of man which is in heauen When he discoursed of heauenly mysteries He spake what hee knewe and testified what he had seene others spake but by gesse or heare-say as they had beene taught No man saith St Iohn hath seene God at any time but the only begotten sonne which was in the bosome of the father he hath declared him Being in the bosome of the Father from everlasting hee could not but knowe him and his will concerning man from everlasting But so long as hee remained in the bosome of God not manifested to the world wee could no more approach the place of his dwelling then we could the dwelling of his father we were as vncapable of his instructions as of his fathers 7 Requisite therefore it was hee should bee sent forth that hee might bee our teacher such a mature authenticke teacher as sauing truth able to beget sonnes vnto God should issue as naturally frō his mouth as ripe seed apt for propagation doth from fruitfull trees From this his efficacie in teaching did the people admire God speaking in him for hee taught not as the Scribes and Pharisees but as one that had authoritie being indeed the author of that doctrine which he taught one from whose fulnesse all former teachers had receaued their measure of knowledge Moses himselfe that gaue the Law much more the Scribes and Pharisees the expounders of it were but as ordinarie schoolemasters their best auditors but as schoole-boyes or grammar-schollers labouring all their life times to learne the first rudiments or elements of sauing knowledge But after the DIVINE WORD had spoken to the world by the mouth of man Great was the number of Preachers Hee gaue some Apostles and some Prophets and some Evangelists and some Pastours and Teachers Of such mysteries as no secular Artists nor children of Prophets could ever attain vnto nor did they which taught the world these mysteries learne them by rule or method 8 But you will say all this might haue beene done although hee had beene sent in the forme of an Angel wherin he appeared vnto the Fathers Hee that taught Moses without the substance of man could haue taught the Apostles and Evangelists the whole doctrine of the Gospell although he had not beene borne of a woman he that overthrew Pharaoh and all his host in the red sea put the Cananites other enemies of Is●aël to flight by his sole invisible presence could not hee haue vanquished sinne and Sathan without the assumption of our nature doth the flesh adde strength vnto the spirit The question is not what