Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	brother_n	daughter_n	sister_n	5,598	5	10.9500	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07919	The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.	Bell, Thomas, fl. 1593-1610.	1596 (1596)	STC 1829; ESTC S101491	430,311	555

in the age of the worlde 2083. from hence must we reckon the foure hundred yeeres Gene. 15.13 Acts 7. verse 6. Galat. 3. verse 17. for the promised seede beganne in Isaac Genesis 21. verse 12. Abraham was appointed by God to sacrifice his only sonne Isaac in whome the promise was made Genesis 22. ver 2. whose faith was so strong that hee neither disobeyed Gods commandement neither distrusted his promise ver 9 10. The doubt How could Isaac bee his onely sonne since Ismael was borne before him and euen then liuing I answere that after Ismael was by Gods appointment put out of Abrahams familie he became as dead and had no place amongst Abrahams children Genesis 21. ver 12. An obseruation Although circumcision be called Gods couenant Gene. 17. vers 10. yet was it not the couenant indeede but a signe or feale of Gods couenant made to Abraham and to his seede after him Gen. 17. ver 7. It was called the couenant because it signified the couenant and had the promise of grace annexed to it as all sacraments haue And as circumcision was called Gods couenant and yet but a signe or sacrament thereof euen so in the Lords supper the bread is called his bodie albeit it be but a signe and sacrament of the same For which purpose S. Austen in his epistle to Bonifacius hath a very fine saying well worthie to be ingrauen in golden letters His expresse words be these For if sacraments had not a certaine resemblance of those things whereof they be sacraments they could be no sacraments at all By reason of the similitude or signification they oftentimes take the names of the thinges themselues as therfore in a certain maner the sacrament of the body of Christ is Christs body and the sacrament of the blood of Christ is Christs blood euen so the sacrament of faith is also faith The seuenth Section of Iacob Iacob was 130. yeeres olde when he went into Egypt and came before king Pharaoh Genesis 47. verse 7 9. Iacob and his sonnes in the time of famine came from Canaan to soiourne in Egypt and they dwelt by Pharaohs grant in Ramesis a citie in the countrey of Goshen Genes 47. verse 4 11. Iacob died in Egypt Gen. 49. verse 33. he was buried honorably in his owne countrey Gen. 50. he liued 17. yeares in Egypt Gen. 47. verse 28. The children of Israel the posteritie of Iacob went into Egypt together Genes 46. verse 6. they were all 70. in number Genes 46. verse 27. Deuter. 10 verse 22. The first doubt In Genesis and Deuteronomie the kinred of Iacob surpasseth not 70. persons yet saint Lukes computation is 75. I answer that as saint Austen saith lib. 16. ciu cap. 40. Saint Luke speaketh not precisely of the time when Iacob went into Egypt but of the whole time during Iosephs abode there in which time Ioseph had children to supply the number The second doubt The persons that came into Egypt if they be reckoned particularly are onely 66 which descended of Iacob Genes 46. I prooue it because Er and Onan died in the land of Canaan and so could not come with Iacob into Egypt No more could the two sonnes of Ioseph Manasses and Ephraim who were borne in Egypt and there continued I answere that the two children of Ioseph must be in the computation as I haue shewed out of saint Austen to whom we must adde Dina and the patriarke Iacob himselfe and so the number of 70. is accomplished The third doubt The children of Israel were but 70. persons when they went into Egypt and yet they came out of Egypt about sixe hundred thousand men of foote besides children and women which multiplication is not possible by the course of nature I answer that the multiplication is possible euen by the course of nature First because they were in Egypt about 215. yeares Secondly because perhaps the men had many wiues as which was in those dayes an vsuall thing Thirdly because one woman might haue many children at once for women in Egypt as writeth Trogus haue seauen children at one birth Plin. lib. 7. cap. 3. Fourthly because God promised to multiplie the seede of Abraham Gene. 17. The fourth doubt The Israelites were 400. yeares in Egypt as we reade in Genesis and in other places of the scripture therefore it is false to say that they were there but 215. yeeres I answer that those 400. yeeres must be reckoned from the birth of Isaac or from the expulsion of Ismael because euen then that seede beganne to be afflicted See the eight chapter in the fift section where this difficultie is handled at large The fift doubt God is not the author of sinne neither tempteth he any man Iames 1. ver 13. but to spoile our neighbours of their owne goods is a great sinne and flat theft which thing for all that God commaunded the Israelites to do Exodus 12. verse 35. Exod. 3. verse 22. I say first that as the schooles truly teach the law negatiue bindeth alway and at euery instant so that whatsoeuer is prohibited by a precept negatiue can at no instant be lawfully done although that which is commanded to be done by the law affirmatiue may at some instant be omitted without sinne I say secondly that sinne hath no positiue cause but onely a cause deficient and consequently God being voide of all imperfections and defects as who is not onlie good but the high goodnesse it selfe can not be the authour of sinne I say thirdly that theft as all learned diuines graunt with vniforme consent is the taking or detaining of an other mans goodes against the will of the owner Whereuppon it followeth that since God almightie is the chiefe lorde and owner of all riches goods lands and possessions God commanded not the Israelites to take frō the Egyptians their goods but that which was his owne and by best right due vnto him Yea as a most iust iudge he appointed them so to doe in recompence of their labours The eight section of Moses Moses was sonne to Amram the Leuite his mothers name was Iochebed the daughter of Leui. Aaron was his brother Miria his sister Numer 26. verse 59. Exod. 2. verse 1. The king of Egypt commanded the midwiues of the Hebrew women that when they did the office of a midwife then they shuld kill all sonnes but suffer daughters to liue This notwithstanding the midwiues feared God and therefore preserued aliue the men children Exod. 1. verse 15 16 17. A great doubt God rewarded the midwiues for telling a lie to the king therefore to lie is no sinne I say first that to lie is neuer lawfull neither for one respect nor other I say secondly that as God rewarded the midwiues Shiphrah and Puah so did hee Rahab but he rewarded them not for the telling of a leasing I say thirdly with Austen that God rewarded them because they loued and feared him which are the true

plaine and pithie as no papist is able to wrest and writhe them to serue his turne For first S. Chrysostome prooueth marriage to be honourable and holy against the heretickes that condemned it and that because a Bishoppes function is honourable and holie who for all that may bee a married man Which argument were vaine and friuolous if Saint Chrysostome should speake of a Bishops marriage while he was a meere lay man For hereupon would it follow necessarily that tyrannie persecution adultery and murder should be honourable aswell as honest wedlocke I prooue it because no disparitie can be giuen betweene S. Chrysostomes reason and this of mine For first as the function of a bishop is honourable so is the function of an Apostle so is the function of a prophet Againe as a married man may be a bishop so may a persecutor of Christes church be an apostle for S. Paul was both so may an adulterer so may a murderer be an holy prophet for good king Dauid was all three Thirdly as tyrannie is a great sin ●lbeit once a tyrant may afterward become an apostle and as adultery and murder be greeuous crimes although once an adulterer and once a murderer may afterward bee an holy prophet euen so doubtlesse marriage may be an vnlawfull thing albeit once a married man may afterward be an holy bishop And so S. Chrysostome coulde not well conclude marriage to be lawful because once a married man may be a Bishop S. Chrysostome saith yet further that euen with it eumeâ with holie wedlocke one may be made a bishop euen while hee is a married man For as the father and the sonne so also the husband and the wife be relatiues and correlatiues whose nature is as all Logicians graunt to place and displace be and not be liue and die all at once For so soone as a man beginneth to be a father so soone hath he a childe and so soone as hee ceaseth to haue a childe so soone ceaseth he to be a father although he still remaine a man And euen so is it with the husband and the wife Adde hereunto that S. Chrysostome should not say with wedlocke but after it if he meant as the papistes woulde haue him to doe I therefore conclude that if S. Chrysostome meane not of a Bishoppes marriage during the very time hee is a bishop his argument is vaine and friuolous And in this argument Theophilactus subscribeth to S. Chrysostome The second place is that reason which S. Paule maketh to the Corinthians and is conteined in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haue we not power to leade about a sister a wife aswel as the rest of the apostles and as the brethren of the Lorde and Cephas By this it appeareth manifestly if it be well marked that S. Peter and other of the apostles were married and that they did leade their wiues about with them when they went abroad preaching the holy gospel For first the Greeke worde in the originall signifieth a wife as well as a woman Secondly the word carrying about argueth a certaine interest and right in the partie that is carried about Thirdly it had been a very scandalous thing that the apostles being single men shoulde carry strange women about with them Fourthly this place cannot be vnderstoode of riche matrones because such women would haue relieued the apostles and not haue suffered them to be chargeable to their auditors and yet doth the apostle here speake of such women as were relieued by the preaching of the Gospel Fiftly if the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not here taken for a wife but for a woman it must needes be a vain and childish addition because euery sister is a woman Sixtly because S. Cl●ment and Eusebius Caesariensis expound this place of S. Paules wife and not of any other woman Iohannes Christophorsonus a great papist alledgeth S. Clements wordes out of Eusebius in this maner Clemens deinceps apostolos qui matrimonium contraxisse reperiuntur en●merat ídque contra eorum sententiam qui nuptias tollere abrogareque instituerent Numinquit sunt apostolos improbaturi Petrus enim Philippus liberos procrearunt Philippus filias viri collocauit in matrimonium Paulus etiam non veretur in quadam epistola contugis suae mentionem facere quam eò minime secum circumduxit quò facilius liberiusque suo fungeretur ministerio Clement afterward reckoneth the apostles who are knowne to haue been married men and that against their opinion who endeuoured to abrogate and take away marriage Will they saith he condemne the apostles for both Peter and Philip begat children and Philip bestowed his daughters vpon husbandes in marriage Paul also blusheth not in one of his Epistles to make mention of his wife whom he woulde not carrie about with him to the end hee might preach the gospel more freely See the first proposition following The first obiection It is cleere that S. Paul would not marry his owne sister and therefore the woman he speaketh of could not be his wife The answere I answere that the names of brother and sister in the primitiue church were proper to the faithfull and true beleeuers Sundrie wiues also in those daies were of a dissonant religion from their husbands S. Paule therefore to shew his wife to be a christian and a true beleeuer calleth her a sister As if he had said the woman I speake of is not only my wife but withall a christian and a true beleeuer The 2. obiection These women that S. Paul speaketh of were not the wiues of the apostles but cer●aine deuout women that followed the Apostles for zeale of the gospel as we reade of many women that followed Christ and did not thereby commit any scandall at all The answere I say first that the women S. Paule speaketh of were the wiues of the apostles as I haue proued I say secondly y t it is one thing to follow voluntarily as the women did our sauiour Christ and another thing to be led about as were the women of whom the apostle speaketh I say thirdly that it was an vsual and ordinary thing aswell for women as for men to resort to Hierusalem whither these women followed Christ. I say fourthly that these wom●n were many togither and went in the company of their husbandes and neighbours and so they could not be subiect to any scandal at al. But if the Apostles were single men and went into seuerall partes of the worlde and led single women about with them so must they then needes be subiect vnto scandall vnlesse they were as is said their lawfull wiues indeed I say fiftly that if they were old women they could not endure the labours of so painfull and long iournies And if they were yong women or vnder threescore they ought to marry according to Paules doctrine The 4. proposition Marriage was deemed lawful for all sortes of people aswel