Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	church_n	keep_v	silence_n	2,518	5	9.9816	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

1 Cor. 14. 34. women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as saith the Law Now the truth is this of eating our bread in the sweat of our brows is all these it is a curse it is a promise it is a precept it is a curse in that God will not suffer the earth to afford us bread without our sweat it is a promise in that God assureth us that we shall have bread for our sweat and it is a precept too in that God enjoyneth us if we will have bread to sweat for it Have a care then of relieving common beggers vagrant and idle persons I speak not against Almes God requireth us to feed the hungry but remember as God doth not approove of any other work without charity so neither of charity it selfe without discretion as Paul Honour widows but those that are widdowes indeed 1. Tim 5.3 A woman that hath poysoned her husband is a widow but she is not a widow indeed not to be honoured so you must relieve the poor but those who are poor indeed who are they Those that want not onely the things they aske but want also means to get without asking viz. blind aged past their work that have a greater charge then they can maintain by their work Ierome Pars sacrilegii est rem pauperum dare non pauperibus Whilest you think you relieve the poor you robbe the poor Quest 48. vers 16 17 18 19. What may we learne from these verses considered together That God in the midst of judgement Resp remembers mercy and that he rolls up the sentence pronounced against the man and woman in love and sweetnesse thou shalt conceive and travell in sorrow there is judgement but thou shalt bring forth children there is mercy thy desire shall be subject there is judgement but it shall be to thy husband there is mercy God saith to Adam Cursed is the ground for thy sake there is judgement but not cursed art thou there is mercy Thou shalt labour and sweat there is judgement but it shall not be overmuch you know the face sweats before any part and it shall be the sweat of thy face there is mercy thy face shall sweat there is judgement but in the sweat of thy face thou shalt eat bread there is mercy Quest. 49. vers 21. Why did the Lord God make coats of skinnes and cloath our first parents with them To teach them he had not cast them out Resp 1 of his fatherly care though they had sinned against him That it might be a continuall Item of their sin against God The originall of raiment should never be forgotten by the sonnes of Adam but be remembred as a check to the vanity and pride of apparell we have no more cause to be proud of our cloaths then of a plaister of mastick worne to stay the Rheume from annoying the eyes or Teeth or a paire of spectacles to help the dimnesse of the sight Quest 50. vers 24. In the former verse it is said The Lord God sent man forth from the garden of Eden and in this verse it is said he drove out the man It is like God at first bid him go and Resp then he shewing himselfe unwilling and begging that he might abide there still God with some evidence of wrath drove him out Quest 51. verse 24. What may we Learne from Gods placing at the East of the Garden Cherubims and a flaming sword which turned every way to keep the way of the Tree of life That when man fell out with God he fell out with the good Angels The Resp Angels were loyall subjects and took part with their Prince against the Rebels but through Christ God and we are friends and the Angels and we are friends now in stead of shutting us out of Paradise they carry us into Paradise The Angels conveyed Lazarus into Abrahams bosome Good examples are rare in the world Oh that we could imitate the good Angels The mariners at sea when they have no land-markes to direct them home to their own Countrey are guided by the Starres Truly we have but a few good examples in this world and therefore let us take our patterne from the Angels that continually behold the face of God ready to do his will Despise ye not one of these little Matth. 18. 19. ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven Notes on the fourth Chapter Quest 1. verse 1. It is said here by Eve I have gotten a man from the Lord and yet it is said in the first Epistle of John Not as Cain who 1 John 3. 12. was of that wicked one and slew his brother Eve speaks of bringing forth a sonne Resp which in it selfe considered is a blessing from the Lord as barrennesse was accounted a curse so fruitfulnesse was accounted a mercy Children in Scripture are called The heritage of the Lord Lo children Psa 227 3. are an heritage of the Lord and the fruit of the wombe is his reward There be some that account children but bills of charges but God puts them upon the account of our mercies It was an holy and pious speech of Iacob concerning his children These saith he are the children which God hath graciously given thy servant Gen. 33. 5. A Learned Author observes that children are greater blessings then any outward thing else whatsoever and therefore when a description is made of Jobs goods the best is put first first the Spirit Job 1.1 of God sets down his spirituall blessings Job was a man perfect and upright and one that feared God and eschewed evil and then comes his outward blessings and amongst them his children are set in the first ranke There were borne unto him seven sonnes and three daughters and then comes his sheep and Oxen and Camells So that Eve speaks of bringing forth a sonne which in it selfe is a blessing from the Lord and hence saith she I have gotten a man from the Lord John speaks of Gain with respect unto his wickednesse which was not from God but from the Devil and hence saith he Cain who was of that wicked one and slew his brother Quest 2. vese 1. Whether Eve thought that she had brought forth the Messiah for so many affirme with a great deale of confidence and they render the words not as we do I have gotten a man from the Lord but say they according as it is in the Originall I have gotten a man the Lord. The ambiguous acceptation of the particle Resp 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath given rise to this opinion We grant that this particle is many times a note of the accusative case which transitive verbs governe Withal we say it is not rarely taken for the prepositions cum or a vel abs pro cum ut Gen. 5. 22. Exo. 1.

pronounced both upon the brute Serpent and the spirituall Serpent the question may be how this phrase Upon thy belly shalt thou go dust shalt thou eat can be accommodated unto Satan Per analogiam in a spirituall sense we Resp shall finde that the Scripture makes use of such expressions as these are to note unto us the lowest and most ignominious debasement when God threatens heavy judgements against Jerusalem mark how he phrases it Thou shalt be brought down and shalt speak out of the ground thy Isa 24.4 speech shall be low out of the dust and thy speech shall whisper out of the dust The Spirit of God seemes to allude to the carriage of a poore captive taken in warre and lying prostrate at the feet of the Conquerour hardly daring so much as to whisper out of the dust You may finde also expressions something like to these Esay 49.23 Lam. 3.29 Mic. 7.17 So then these expressions signifie the debasement of Satan from his primitive excellency A wonderful stoop indeed this was when that which was advanced as high as heaven was made to fall down as low as hell It is the observation of a learned Author that as food is made use of for the repairing and preservation of nature so the goodnesse or badnesse thereof doth make the temper of the body better or worse hence according to the degrees of excellency in the creatures their food is finer or courser Plants suck moisture from the earth beasts live upon plants man of beasts fowle and fish so that this expression Dust shalt thou eat notes unto us the lownesse and basenesse of the Serpent Quest 33. Verse 15. What is meant by the woman in this verse It seemes to be that woman with whom Resp the Serpent had treated viz. Eve as if God had said Seeing thou hast by a treaty with the woman tempted her to sinne I will put enmity between thee and the woman Now the woman is mentioned and not the man not because God had not put enmity between the man and the Serpent as well as the woman and the Serpent but because Eve was immediately seduced by the Serpent the man by the perswasion of his wife Quest. 34. Verse 15. Whether we may not with the Church of Rome expound the woman of the Virgin Mary Neg. And amongst others this reason Resp may be rendred The enmity the Spirit of God speaks of in this verse was immediately to follow the curse now the Virgin Mary was not borne many hundreds of years afterward But God speaks in the future tence Object I will put enmity between thee and the woman c. God speaks in the future tence when Resp 1 he pronounces that other part of the curse upon the Serpent Vers 14. Upon thy belly shalt thou go and dust shalt thou eat now this curse immediately followed upon the sentence and why not the other God speakes in the future tence to note the duration and continuance of this curse Quest 35. Verse 15. What is meant by the Serpents seed This cannot be expounded but in a Resp spiritual sense for daemones propriè semen non habent nec gignunt sibi similes therefore we are to understand by the Serpents seed the reprobate wicked world They which imitate God and obey him are called his seed or his children in the Scripture as Be ye followers of God as dear children so they that imitate the Eph. 5.1 devil and obey him are called his seed or his children as Ye are of your father Joh. 8. 44 the devil and the lusts of your father ye will do He that committeth sinne is of the devil 1 Joh 3. 8. Quest 36. Verse 15. What is meant by the seed of the woman First and principally Jesus Christ Resp 1 It implieth all the Elect viz. all Eves seed that should not become the seed of the Serpent By the seed of the woman can be Object meant onely Christ who was so the seed of the woman that he was not of the man 'T is true Christ was born of a Virgin Resp and was so the seed of the woman that he was not of the man but yet that by the seed of the woman Christ singularly and individually should be meant by the Spirit of God in this place is not sufficiently demonstrated by this phrase and the reason is this because such persons as have been conceived and born in an ordinary way have been called the seed of the woman or that which amounts thereunto so Adam knew his wife again Gen. 4.25 and she bare a sonne and called his name Seth for God faith she hath appointed me another seed instead of Abel whom Cain slew there you have Eve calling Seth her seed so the wicked Jews are Isa 57.3 called the sonnes of the forceresse Quest 37. Verse 15. How is this particle it to be expounded It shall bruise thy head Some and those very learned though Resp 1 they expound the seed of the woman collectively and take it for Christ and his Church this particle notwithstanding say they referres unto Christ singularly and individually considered Their reasons are three Say they the Septuagint renders it Arg. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though the Greek word which is used for seed be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the pronoune relative is of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now if it had been to be taken collectively as the seed of the woman before it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we must consider that both in Latine Resp and Greek Authours pronouns many times agree rather cum re then cum voce and so it is in this case by the seed of the woman though we do not say is meant Christ onely yet we say Christ principally and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly relates to Christ now that in Latine and Greek Authors pronouns do not only convenire cum verbo but sometimes cum re appears Terence hath such a phrase as this Ubi est scelus qui me perdidit And as for the Greek frequent instances we may finde in the New Testament Mat. 28.19 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in Luke where the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the masculine gender and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neuter It is opposed to one individual Serpent Arg. 2 it shall bruise thy head The seed of the Serpent is implied Resp 1 there though not expressed for as the Serpent not alone but with his seed shall bruise the heele of the seed of the woman so Christ the seed of the woman not individually considered but with his seed shall break the Serpents head For the further clearing of this the seed of the woman may be said to bruise the Serpents head two manner of wayes 1. As the Lord Jesus spoiled principalities and powers and blotted out the handwriting of

Ordinances against us and nailing it to his crosse 2. As he overcomes the plots the assaults the rebellions of this conquered and broken enemy In both senses we may say of the seed of the woman collectively considered it shall break the Serpents head It viz. Christ and his Church head and members In the first sense the Saints break the Serpents head in Christ in the second sense Christ breaks the Serpents head in and with his Saints In the first sense Christ breaks the Serpents head without the actual concurrence of his Saints it is true the Saints do it in him but they do not concurre with him in it as all of us sinned in Adam though we did not actually concurre with him in his sinne and in this sense he is said to tread the Wine-presse alone In the second sense Christ breaks the Serpents head with the actuall concurrence of his Saints not that Christ receives any help from them for to do it but because he is pleased to make use of them in the doing of it and in this sense is that Scripture to be understood The God of peace shall bruise Satan under your feet shortly Rom. 16. 20. Christ hath throwen Satan down and wounded him and he will enable his people to keep him down and tread upon him As Ioshua caused the Princes of Israel to set their feet on the very necks of the five Kings They urge to break the Serpents head notes a Divine power and therefore it is Arg. 3 to be understood onely of Christ This Argument would be something Resp 1 against those that shut out Christ from this great work but not in the least against those who say the Church breakes the Serpents head but that power whereby it doth it is derived from Christ Since therefore besides what hath been already said according to the judgement of those who hold this first assertion the seed of the woman is to be taken collectively therefore I rather close with others as Learned who say that this particle it is to be expoūded collectively also for it being a pronoune relative and pointing to the seed of the woman which the Adversary saith is to be expounded collectively I conceive we cannot without straining of the Grammar of the Text interpret it otherwise Nor doth this detract from the honour of Christ the victory is Christs principally ours onely relatively and as his members Nor doth this advantage the Jew for according to this construction in this Scripture you have a Prophecy concerning the Messiah It is said here The seed of the woman shall breake the Serpents head now this being a work above the spheare of the activity of any creature it will follow that the Messiah is principally intended in this promise or Prophecy Quest 37. verse 15. Why we may not translate this verse according to the vulgar Latin she viz. the Virgin Mary shall breake the Serpents head Because according to the Hebrew text Resp 1 it is not she but according to our translation it Because this detracts much from the honour of Christ It was a rare saying of Seneca Similiter esse exprehensibilem nimiam laudationem et immoderatam vituperationem I but say the Romanists Christ did it by Object his own power the Virgin Mary by Christs If you say that of the blessed Virgin Resp as we have formerly concerning other Saints of God we have no cause to be offended but they intend more by it then this comes to Doth not the worth and eminency of a Object childe cast a shine of honour upon the Parents If it be said of Abraham In thee shall all Nations be blessed though it was not Abraham that made them blessed but his seed why not of the Virgin Mary In thee shall the Serpents head be broken though she did not do it but Christ It is one thing to say a parent is blessed in a child or to say that in a parent a Nation Resp is blessed because of a child and to attribute the worthy atchievements of the child to the parent as if a woman should beare a sonne who when he came to years ceserved worthily of the Common-wealth a shine of honour would be cast upon this woman because of her son but we could not with any sense nor indeed with honesty ascribe the worthy acts of the sonne to the mother Thus they endeavour to paint over their black and horrid blasphemies with the fairest colours they will take The chimney-piece is commonly the fairest part of the Roome and yet it covereth the foulest and blackest place Quest 38. verse 15. Why is it said I will put enmity between thee and the woman in the Abstract To note unto us the bitter inveterate Resp irreconcileable hatred of the wicked against the godly enemies may be reconciled but enmity cannot c. It is observable that profane persons Hereticks blasphemous Popish superstitious persons are more loving favourable each to other though vastly differing in their judgment then either of them to the people of God Edom and Ishmael Moab the Hagarens Gebal Ammon Amaleck the Philistines the men of Tyre Ashur had each several gods yet all conspired against the true God Ps 83. 5 6 7 8. They have consulted together with one consent they are confederate against thee The Tabernacles of Edom the Ishmaelites of Moab the Hagarens Gebal and Ammon and Amaleck the Philistines with the inhabitants of Tyre Ashur also is joyned with them they have holpen the children of Lot Darknesse and darknesse agree better together then light and darknesse Quest 39. vers 15. Whether man had any share in this curse pronounced in these two verses Man hath a share in that which was pronounced Resp against the Serpent but all his share is mercy for though it be a curse to the Serpent yet a blessing to man The truth is there seems to be spirituall checker-work in this 15. verse halfe white and half black much of judgement and terrour and much of mercy and consolation resembling Moses who saved the Israelites and slew the Egyptians In this verse you have the Sun in a cloud the Gospel with its masque on the day-break of that glorious mystery which was hid in God from before the foundation of the world the light whereof though it were faint and shadowy in regard of our Noon-day-brightnesse yet at that time through the help of the prospective of faith they might see thereby 1. Mans Redemption from the Tyranny of Satan and by consequence from sin death and hell noted in that expression of breaking the Serpents head 2. That man should be redeemed by a Mediatour viz. by the intervention of the seed of the woman 3. That this Mediator should be true man intimated by the seed of the woman and that he should have a divine power being able to break the Serpents head which is tantum mount to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man 4. That this Redemption should