Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	conceive_v	seed_n	womb_n	1,446	5	10.0770	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the ●●sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as

by Gods hand immediately the ground of this punishment they made to be this because it is said of Nadab and Abihu combusti sunt in animabus suis they were burnt in their soules there was no burning seene in their bodies but they looked like those who were stricken with thunder from the heavens their cloathes were not burnt Levit. 10.5 And their bodies were caried forth whole and buried they looked as if they had dyed a naturall death without any marke in their bodies not unlike unto this punishment was that kind of death which Sir Roger Mortimer put King Edward the second to causing an hote broach to be put in his fundament that he might seeme to be killed per manus coeli as the Hebrewes speake The Priests Daughter was burnt and not the man Why the Priests daughter was burnt and not the man that lay with her because she defiled her fathers house Sometimes the sinne is more exaggerated upon the Womans part then upon the mans so Tamers fault was greater then Iudahs because she knew him to be her father in Law but Iudah tooke her onely to be a whore and not his Daughter in law How sinne is exaggerated both upon the womans and mans part Sometime againe the sinne is exaggerated more upon the mans part than upon the womans Levit. 19.20 if an Israelite had lyen with a stranger that was betrothed he was both to be beaten and to offer a sacrifice the woman was onely whipt and offered not a sacrifice because she was not an Israelitesse and somtimes the sinne is equall one both their parts as if a Priests sonne had lyen with a Priests Daughter then they were both to be burnt Quest What if a Ministers Daughter now under the Gospell should commit whoredome should she bee burnt as the Priests Daughter under the Law Answ Not A Ministers daughter now is not to be burnt if she commit whoredome because a Minister now under the Gospell is not a type of Christ to come as the Priest was under the Law I grant she should be more severely punished then another woman in respect of Scandall but not in this respect as if her father were a type of Christ so the breach of the Sabbath under the law was punished by death because it was a pledge to them of all the benefits which they were to receive in Christ to come but the breach of the Sabbath now is not so to be punished because our Sabbath now is not a type of that which we are to receive in Christ to come The conclusion of this is Conclusion that those who should bee most holy if they become profane they shall endure the greatest punishments in Hell fire EXERCITAT XXX How the woman suspected of adultery was tryed by her jealous Husband A ceremoniall appendix of Command 7. Num. 5.12 If any mans wife goe aside and commit a trespasse against him and a man lie with her carnally and it be clept close c. The manner how the woman suspected of adultery was tryed THe Lord bearing with the infirmity of the jealous Iewes setteth downe this tryall that the woman who was suspected of adultery should be tryed after this manner The husband brought her before the Priest and the Priest brought her before the Lord and he charged her with an oath that she should confesse if she were guilty then he tooke holy water and mixed it with the dust of the Sanctuary and set it before her and said The Lord make thee a curse and an oath among thy people when he maketh thy thigh to rot and thy belly to swell and after that she had drunke the bitter water if she was guilty then this curse lighted upon her but if she was not guilty then she was free and conceived seed The Veile upon the womans head a token of subjection First when her husband suspected her he brought her before the Priest and her head was uncovered her Veile was a token of subjection to her husband and therefore she stood bareheaded as not being under her husband for so is the Scripture phrase Rom. 7.2 The Priest wrote these curses in a booke The Priest wrote the curses in a booke and then blotted them out with the bitter water Thou writest bitter things against me Iob. 13.26 This was a bitter writing that was written against the woman and shee was to drink it in water even as the Israelites dranke the golden Calfe being beaten to powder which was their bitter sinne She dranke the bitter waters here Why the woman was made to drinke the bitter waters Because stollen waters were sweet to her Prov. 9.17 Sinne is sweet in the beginning but sowre in the end and chiefely this sinne of adultery The lippes of the whore drop as an honey combe and her mouth is smoother than oyle but her end is bitter as wormewood Prov. 5.4 Againe she dranke these waters out of an earthen vessel Why she dranke in an earthen vessell because she dranke wine before in a golden Cup of whoredomes Lastly she dranke the waters that were mixed with the dust Why mixed with the dust of the Sanctuary in the floore of the Tabernacle because she despised the Tabernacle of the Lord therefore now she hath no part of it but onely the Serpents portion to drinke the dust of it Her thigh did rot if she was guilty That part of the body wherewithall a man sinneth is commonly punished the part of the body whereby a man sinneth that is punished commonly As Absolom was punished by his haire Zimri and Cosbi stricken through the belly and here the adultrous womans thigh rotteth and her belly swelleth and David alludeth to this curse Psal 109.18 Let cursing come into his bowels like water It is strange to see how God beareth so much with the man here First when he is married God beareth with man in many things if he did suspect that he had not married a Virgin then the tokens of her virginity were to be brought before him Secōdly if he agreed not with his wife he was to give her the bil of divorcement but she might not give it to him Thirdly if he suspected her of adultery she was to drinke the bitter waters but not he if she suspected him The woman that was innocent became fruitfull although before barren If the woman was innocent then she incurred no danger by drinking the bitter water but if she had been barren before then seminabat semen she did give seed it is not rightly translated she shall conceive seed Quest Whether was this her conception being barren before a miracle or not Ans Whether was this conception of the woman a miracle When God who is the Author of Nature contracteth Nature or inlargeth it it is not a miracle although it be a great worke of God when God blessed the seventh yeare so that it brought forth for three yeares it

was a great worke but it was not a miracle it was onely an inlarging of Nature Secundum naturam Prater naturam Supra naturam Contra. naturam God worketh not contrary to nature God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he worketh never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Nature when he maketh a man see ordinarily so he worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides Nature when he made Stevens eye to see to the third Heaven Act. 7. But when he made the blind to see this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When a yong woman conceiveth and beareth a child this is according to Nature but when Sarah bare a sonne After that it ceased to be with her after the manner of women Gen. 18.11 This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature but when the Virgin Mary bare a sonne this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Nature The Lord reserveth foure keyes to himselfe She shall bring forth children the Lord is he that giveth children to the barren Ier 31.27 I will sowe the house of Iuda and the house of Israel with the seed of men The paraphrast of Ierusalem in Gen. 30.4 setteth downe foure keyes the first is clavis foecunditatis ad aperiendum the key of fertility to open the wombe and sterilitatis ad oceludendum of barrennesse to shut the wombe Gen. 30.22 God remembred Rahel and opened her wombe Secondly clavis pluviae Deu. 28.12 The Lord shall open unto thee his good treasures the heavens to give raine unto the Land in due season The third is clavis cibationis the key of feeding Psal 145. Thou openest thine hand and satisfiest the desire of every living thing And the fourth is clavis sepulchre the key of the grave Ezek. 37.12 And I shall open your graves She shall give seed The woman giveth seed in generation the woman giveth seed in the generation as well as the man it should not be translated Si semen conceperit aut susceperit for that is contrary to the nature of the Active conjugation hiphil and it is oftentimes spoken in the Scriptures of trees and herbes sementare semen which cannot be translated suscipere semen● So Heb. 11.11 Sarah received strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not susceptio sed jactus or the casting out of the seed as when the Husbandman casteth the seed into the ground that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting out of the seed The Syriacke paraphrase doth not paraphrase it rightly ut susceperit aut conceperit semen that she might conceive seed The Anabaptiste deny that Iesus Christ tooke flesh of the Virgin Mary but that he passed through her The errour of the Anabaptists as water doth the row a golden Pipe and their chiefe reason is because as they say Women give no seed in generation but this Text sheweth the contrary So Levit 1● 2 And if Christ had not taken flesh of the Virgin Mary he had never been our Goel but as our neere kinseman he has redeemed us from eternall damnation Lastly observe The Word of God like the bitter water as this bitter water made the guilty womans thigh to rot so it maketh her that is innocent to conceive So the Word of God which is the savour of death unto death to the wicked is the savour of life unto life to the godly The conclusion of this is Conclusion God findeth out punisheth all sinne but especially adultery He will ●uagerwomen that breake wedlocke Ezek. ●6 28 And he shall be a swift witnesse against adulterers Mal. 3.5 Commandement VIII EXERCITAT XXXI Of devouring of holy things A ceremoniall appendix of Command 8. Prov. 20.25 It is a snare for a man to devour that which is holy and after Vowes to make inquiry Sacriledge compared to a snare IT is a snare for a man to devour holy things a snare is set as a trape to catch Ier. 5.26 When the fowler layeth his snare he scattereth some Corne about it to draw the Birds to it then the snare catcheth the Birds and lastly the fowler destroyeth them when Sacrilegious men meddle with holy things to devour them they see some hope of gaine there which allureth them but there is a snare laid secretly to catch them and then the Lord who taketh them justly destroyeth them for meddling with holy things The judgements of God upon those who have devoured holy things There was never one that medled with those holy things to devour them or turne them to their owne private use and commodity but it was a snare to him Iehoiakim tooke the Cedar out of the house of God and seiled his owne Windowes with it and painted it with Vermilion that it should not be knowne to be the seiling of the house of God but see what judgements befell to him quia commiscuit se cum ista cedr● because he meddled with that Cedar turned it to his owne use the Lord saith They shall not lament for him he shall be buried with the buriall of an Asse drawne and cast forth beyond the gates of Ierusalem Iere. 22.19 And see what judgements befell to Nebuchadnezzer because he robbed the Temple and to Belshazzer becaused hee dranke in the Vessels of the House of the Lord And what befell Sbishak King of Egypt and to Crassus for robbing of the Temple of the Lord All these doe let us see what a snare it is to devour holy things Abimelech when he burnt the house of Baal Berith the Idol his snare catched him quickely because he medled with the house of Baal which he tooke to be a god hee was killed by a Woman with a piece of a Milstone Iudg 9.53 How dangerous a thing is it then to rob the house of the living God Dionysius the Tyrant after he had robbed the Temple of Apollo and finding a good goale of wind as he returned home he jestingly said O how doth sacrilege please the Gods But here the Lord saith It is a snare to devour that which is holy When the Heathen were sacrificing Simile there came an Eagle to the Altar and caught a peece of the sacrifice from it but a coale did cleave to the flesh which she carrying into her nest burnt her nest her yong ones and she hardly escaped her selfe it is easie for any to apply this who is not a mocker as Dionysius was So it was a snare to the sonnes of Eli to take that part of the Sacrifice which belonged not to them so it was a snare to those in the dayes of Malachy Who with-held the tithes from the house of God and so to the Priests who changed and alienated their Portions Ezek. 48.14 And so to those who delayed to pay their vowes So the Hebrewes say What it is to transgresse in holy things that to transgresse in the holy things is sacriledge as if they did eate the tithe of their

a Iudg● doubt in his conscience in such a case what is he to doe Answ Here he is not to giue out sentence for that which is not of faith is sinne Rom. 14.23 That is whatsoever he doth against his conscience Conclusion The conclusion of this is seeing the sentence of judgement dependeth upon the witnesses there is great fidelitie required in them that the Iudge may proceed orderly in judgement and that he make not a false sentence proceed as it were out of the mouth of God CHAPTER XVIII An partus sequitur ventrem GEN. 21.10 Cast out the handmaid and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaac GOD who is the God of order and not of confusion hath debarred the children from sundry priviledges for their fathers sinnes The children of Heathen Parents were not admitted to the Covenant untill they became Proselytes First if both the Parents were Heathen the Lord secluded the children from the Covenant and they were not circumcised untill they became Proselytes they were not circumcised nomine Parentum in the name of their fathers but when they imbraced the faith were converted Secondly If both the Parents were Iewes and did not beget their children in wedlocke then the children were secluded from the inheritance Iudg. 11.2 Thou shalt not inherite with us because thou art the sonne of a strange woman Thirdly If an Israelite had married a bond-woman then the children were secluded from the inheritance although their fathers were free those who were borne of Handmaids were alwayes reputed servants and God applyed this to Christ himselfe as he was man Esay 49.5 I haue called my servant from the wombe so Esay 42.1 Behold my servant whom I uphold my Elect in whom my soule is well pleased Christ as man was a servant Marie called her selfe the Lords handmaide Luk. 1.28 therefore Christ as man borne of Marie the hand-maide was a servant But yee will say Object that things take their denomination from the best part as Water and Wine mixed together is called Wine so Chaffe Wheat mingled together yet it is called Wheat Why then should not the childe be reckoned to be free after his father and not reckoned bond after his mother who is a bond-woman In Physicall mixtures it is so Answ but it is not so in marriage In Physicall mixtures things take their denomination from the better part this is rather like that which is spoken in the Schooles Conclusio sequitur deteriorem partem if any of the premisses be particular so is the conclusion The Doctors of the Iewes propound this case if a Heathenish captiue woman were taken in the Warres she is converted and becommeth a Proselyte whether should her childe be judged to be a free man or not in Israel And they answere that this childe borne of this stranger is not to be counted a free man Verum Senatus suo decreto Lustrari eum tantum curat H. Melahh 8.9 they cause onely to wash him but they will not circumcise him untill he be able to make confession of his faith and become a Proselyte and here they say Partus sequitur ventrem if the mother had beene a free woman either before or after the birth amongst the Romans the childe was reputed to be free but not so amongst the people of the Iewes Wherefore the Iudges in Israell willed all true Israelites not to match themselues unequally in degrees for the disgrace which it brought upon their children making them uncapable of freedome and unfit to be heires Conclusion Difference betwixt the Iudiciall Law and the Covenant of grace The conclusion of this is Here we may see the excellency of the Covenant of grace aboue the Iudiciall Law for if any of the Parents be faithfull then the childe is holy 1 Cor. 7.14 that is he may be admitted to the Covenant CHAPTER XIX An error personae irritat contractum IOSH. 8.18 And the children of Israel smote them not because the Princes of the Congregation had sworne unto them by the Lord God of Israel IT may seeme that Error personae irritat contractum as if a man married one woman in stead of another the marriage is nullified Object If the error of the person make the contract null what shall we thinke of Isaacs blessing who blessed Iacob in stead of Esau and yet the blessing was effectuall and what shall we thinke of Ioshua's Covenant made with the Gibeonites whom he tooke to be strangers and yet the Covenant stood firme and sure and what shall we say of Iacobs marriage with Leah in stead of Rachel Here the marriage was not irritat and made voide although there was an errour in the person First Answ for Iacobs marriage with Leah in stead of Rachel if Iacob had not afterwards approved this mariage Of Iacobs marriage with Leah and gone in unto her and begotten children upon her the marriage had beene voyde but because he went in unto her and begot children upon her this error was taken away Secondly it may be answered for Isaacs blessing Of Isaacs blessing Iacob in stead of Esau in blessing Iacob in stead of Esau Ioshua's Covenant made with the Gibeonites There were three who concurred here First God secondly the persons who craftily concurred here to deceiue and thirdly the persons who were deceived In Isaacs blessing we haue to consider first God who cannot deceiue nor be deceived In blessing of Iacob three persons concurred then Rebecca and Iacob who craftily deceived and thirdly Isaac who was deceived Now because it was Gods intention to giue the blessing to Iacob therefore neither Iacobs craft nor Isaacs error could hinder the blessing Isaac giveth the blessing ignorantly but because it was according to Gods intention and revealed will who was the principall giver of the blessing therefore the blessing was effectuall Ioshua's Covenant with the Gibeonites So in the Covenant with the Gibeonites the Lord commanded to offer peace to the seven Nations if they would seek it now in commeth the deceit of the Gibeonites and errour of Ioshua who is deceived yet because it was Gods chiefe intention that those of the seven Nations who sought peace should be saved therefore the oath stood firme and the errour in the person did not make it voyde and the matter may be cleared thus Simile the Lord forbiddeth a brother to eate with a railer a drunkard or an extortioner 1 Cor. 5.11 but if a drunkard or a railer or an ex●ortioner should come to the Table of the Lord I am not to refuse to eate at that Table although the drunkard be there The reason is because this is not my private Table but the Lords banquet and I expect the blessing onely from him in it and the sinnes of the drunkard cannot hinder me but if I should bid such a one to my house to eate with me then I should be guiltie