Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	daughter_n	father_n	sister_n	3,488	5	10.2759	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

vexed to see not only others but also his owne posterity fall to idolatry yet he is comforted before he dyeth to see the Church renued again in Abraham and Isac and no lesse comfort was it for Abraham and his sonne to enioy the society of old Sem who saw the first world the flood the building of Babel who questionlesse did instruct them with the knowledge of the true God and of those things which he had both receiued of his father Noah and which hee had seene by his owne experience Q. What sonnes had Terah A. Abraham Nachor and Haran where Abraham though youngest is first placed for honour and dignities sake as before Sem is put before his elder brethren Secondly Abraham is not onely mentioned here but also Nachor and Haran for the better vnderstanding of the history of Lot the sonne of Haran and of Rebeccah Isaacks wife who was of Nachors house Q. How doe we know that Abraham was the youngest of these three A. Because he was borne when his father Terah was a hundred thirty yeares old for Terah dyed two hundred fiue yeares olde vers 32. of this cap. Then Abraham departed from Charran 75. yeeres olde Gen. 12. 4. therefore if Abram was 75. yeeres old at the death of his father it is manifest that he was borne the 130. yeere of his fathers age and so consequently he was yonger then Nachor and Haran who were borne before this time for Milcah Nachors wife was the daughter of Haran verse 29. therefore questionlesse Haran was the eldest Againe Haran died before his father verse 28. If then he died and had a daughter who was married before Abraham was 75. yeeres old then doubtlesse he was the eldest if then Abraham was borne when Terah was 130. yeeres old Haran must needs be borne when Terah was 70. For at that time he begate that is he began to beget children verse 26. Therefore by this also we may gather that Nachor was elder then Abraham Q. What shall we say to the Hebrewes who hold that Abrahams age of 75. yeeres is not counted from his birth but from his departure from Vr of Chaldea A. If this were true that Abraham was borne when his father was 70. yeeres old we must admit that hee was 135. yeeres olde when hee departed from Charran which is contrarie to Gen. 12. 4. Againe by this supputation it would follow that Isaac was born 35. yeeres before Abraham came to Canaan for Abraham was 100. yeeres old when Isaac was borne Gen. 21. But that is false for Isaac was borne in Canaan Yea if this fiction of the Hebrewes were true wee must be forced against the Scripture to admit that Abraham was 160. yeere old when Isaac was borne and that he liued 100. yeeres whereas he liued but 175. Gen. 25. Neither neede we with Augustine Quest. 25. in Gen. That Abraham came twice to Canaan once when his father was liuing and then hee remained there 60. yeeres and another time after his death for the Scripture both here and Act. 7. Mentions onely of once comming to Canaan and that after his fathers death Q What signifieth Vr of the Chaldees here A. It may either signifie fire properly and so the Hebrews think that Haran died in the fire but that Abraham was wonderfully deliuered from thence which sauours of a fable because neither mentioned by Moses nor Paul Heb. 11. Neither by Iosephus nor Philo who haue written much of Abraham Secondly This Ur may signifie metaphorically persecution and affliction which often in Scripture is called fire as Psal. 66. 12. Lam. 1. 13. And so Abraham was deliuered from the afflictions of the Chaldees Thirdly it may be here the name of a Citie as the Chaldee paraphrase taketh it or a countrey as the Greeke translateth it and this is most proper then Vr was a Citie or Countrey in Chaldea so called either from the fire which they saw come from heauen vpon the fathers sacrifices or else from the sacred fire which was kept there for fire was holy amongst the Gentiles especially amongst the Chaldeans Persians and Romans or it might haue beene called so because it stood in a low place or valley which the Hebrews call Vr. In this countrey then or Citie Haran died before his father that is his father being yet aliue and from hence Terah tooke Abraham Lot and Sarai to goe to Canaan Q. Was Sarai Abrahams halfe sister by his father Terah and not by his mother as thinketh Clem. Alexand. lib. 2. Strom. A. No but she was the daughter of Haran and sister to Lot and Milcha which Milcha was grand-mother to Rebecca Isaaks wife Gen. 22. 20 23. Then though properly shee was his brothers daughter yet shee is called his sister Gen. 20. 12. As Lot is called his brother Gen. 13. 8. For the Hebrewes vse to call their kinsfolkes brethren and sisters and though properly shee be Terahs grand-childe yet according to the Scripture phrase shee may be called his daughter For grandfathers are called fathers in Scripture as Iacob calleth Abraham his father Gen. 48. 15. 16. Shee was then Abrahams sister that is his brother Harans daughter by the same father Terah but not by the same Mother for Haran was Terahs sonne by an other woman so that he was but halfe brother to Abraham Here then we see how carefull Abraham is now and other fathers here after to take them wiues of their owne kindred and not strangers being Idolaters and this they did when as yet there was no positiue law to forbid them as afterward it was commanded by Moses Deut. 7. 3. Q. What was Iscah whom Moses calleth the daughter of Haran A. This Iscah is no other woman but Sarai for els it had beene impertinent to haue spoken of her in this place the signification also of the word so much importeth For both Ischai and Sarai signifie the same thing to witte principality or rule Then Sarai we see had two names as many other in the Scripture and though Abraham marryed her being his mothers daughter yet we must not thinke that marriage vnlawfull in him for it was not exhibited by law yea after the law we see it was in vse by the practise of Othniel for he marryed with Achsah the daughter of his brother Caleb Iudg. 1. 13. Yet although this marriage was not vnlawfull in Abraham and Othniel because it was permitted them being extraordinary persons wee must not put it in practise for many things were lawfull to them which to vs are vnlawfull And though Moses doth not expresly forbid it yet by analogy and consequence it seemeth to forbid such kind of marriage Moses Lev. 18. doth not in expresse tearmes forbid the grand-child to mary with the grand-mother or with the wife of his grand-father or a man to marry with his mothers brothers wife and yet these marriages by proportion are vnlawfull Moses onely there sets downe expresly a few vnlawfull marriages that by those wee may iudge

4. 18. But the wicked trauell towards the North from whence a plague shall bee spread vpon them Ier. ●… 14. Because the way of the wicked is as darkenesse Prou. 4. 19. Q. Why went Abraham downe to Egypt A. Not because hee distrusted of Gods prouidence for hee was assured that God could miraculously feede him as afterward he did the widow of Serepta and Eli●…h Secondly not because hee was inconstant and mooueable as many are who can neuer settle themselues in one place but like wandring starres and carryed vp and downe from place to place Thirdly neither fled he for any villany he had committed or murther as Moses did from Egypt Fourthly nor to increase his stocke as marchants doe Fifthly nor curiously to increase his knowledge in humane sciences as Pythagoras Emsedocles Democritus and Plato who for this end trauelled so farre countries but he went first because of the famine in the land therefore hee would not tempt God by neglecting lawfull means Secondly because he would propagate the knowledge of the true God in Egypt as Saint Chrysoftome thinketh Hom. 30. in Gen. And for this end the Apostles trauelled through the world now although this was a very fruitfull land Deut. 8. 7. Yet God made it barren for the wickednesse of them that dwelt therein Psal. 107. 34. Barrennesse and mis●…ery are the fruits of sinne let no man glory in their fruitfull Ilands for sinne will make them barren as Sodom and Gomorrha Againe when Abraham thought to haue ●…ase and wealth hee is frustrated for hee is faine to flye for hunger so God doth exercise his children wiith such punishments that his care and their faith may appeare the more so he did pinch Isack Iacob Ioseph Elias Eliseus and other Prophets Paul and other Apostles with hunger Moreouer Abraham for the sinnes of this land fared the worse and so many times Gods children dwelling with the wicked are partakers of their plagues Q. What did the going downe of Abraham into Egypt signifie A. That as he went thither so should his posterity after him and the most part of the circumstances doe agree First as famine was the cause that Abraham went to Egipt So famine was the cause that mooued Iacob and his sonnes to goe thither Secondly as Abraham was now troubled so afterward Israel was more afflicted Thirdly Pharaoh for Abrahams sake is plagued and Pharaoh for Israels sake was drowned Fourthly Abraham was vsed ●…ell for Saraies sake and so was Israel for Iosephs sake Fifthly Sarai Abrahams wife was faire to looke vpon therefore she was e●…ticed to lye with Pharaoh so Ioseph Israels sonne was a faire person therefore was enticed to lye with Po●…iphers wife Sixthly Abraham departed rich from Egypt hauing sheepe beeues asses and Cammels so did the Israelites hauing spoyled the Egyptians of their siluer gold and rayment Q. Wa●… Sarai beautifull at this time A. Yes and her beauty was extraordinary seeing it was not diminished neither by her long iournies nor by her age for now she was 6●… yeares old tenne yeares yonger then Abraham And as Sara●… was beautifull in the eyes of Abraham so is the Church faire in the eyes of Christ her well beloued But this beauty of the Church doth not so much consist in externall splendor as in internal grace for the kings daughter is all glorious within Psal. 45. 13. This beauty of Sarai made Abraham giue her counsell to say that shee was his sister and not his wife for hee knew what danger there is to haue a beautifull woman And truely oftentimes beauty hath beene the cause of murther and mischiefe the wife of Vriah Lucretia Helina and many more can testifie therefore beauty is not so much to be regarded as vertue Abraham then had good cause to feare the Egyptians because they are blacker then the Cananites and when they see a faire woman which is scarce in that hot country they are exceeding prone to defloure her hee knew also that the aboundance and plenty in Egypt brought out incontinance and intemperance among them Q. Did Abraham sinne in perswading his wife to say she was his sister A. He did not sinne in sauing his owne life seeing nothing is more precious then the life especially Abrahams because all nations should be blessed in his seede Secondly neither altogether did he lye in saying shee was his sister for she was his brothers daughter and such as are neere a kinne the Hebrewes did vse to call brethren sisters Thirdly no●… yet did he sinne ●…in giuing this hard censure of the Egyptians for what he spake of their cruelty and lust hee spake it by experience though not in himselfe yet in others he knew what the nature and qualities of barbarous people are without the knowledge of God yea it seemes by the euent he speakes this as a Prophet Fourthly neither can we altogether say that hee sinned in hazzarding his wifes chastity if we looke to his faith For we may thinke that hee who in greater matters depended vpon Gods prouidence did also in this and was assured that God would rather deliuer her then suffer her chastity to be abused as the euent sheweth yet we will not deny but some humane infirmities are mixed with this action of Abraham for he did not call Sarai his sister in that sence that Pharaoh vnderstood her to be Secondly in that he did seeme too much to hazzard his wiues chastity hauing no such warrant from God Thirdly in that he was too feareful of death when he should haue rather assured himselfe that God who had preserued him hitherto would not leaue him now destitute Fourthly in that he gaue an euill example to others by counselling his wife to dissemble Yet these and such like infirmities in the Saints are not to vs matter of imitation but of humiliation rather considering that there is a law in our members warring against the law of the minde Rom. 7. 23. Q. What hapned to Abraham when he came to Egypt A. His wife Sarai is commended by the Princes to Pharaoh and she receiued into his house here then ws see that Sarai did as Abraham desired her and in this shee shewed her selfe a louing and faithfull wife who will rather hazard her chastity then suffer her husband to be killed Secondly in that the Princes commended her we haue here the nature of flattering courtiers set downe who accommodate themselues to the humors and vices of their king Thirdly we see in the Egyptians the nature of carnall men who are more mooued with externall shewes and beauty then with internall vertue and grace For Sarai is sought not for her vertue but for her beauty Fourthly in that Abraham is the first of Hebers posterity who went to Egypt we gather from hence that the Hebrews are not descended of the Egyptians as Iosephus in his books against Apton doth prooue Fifthly from hence also wee gather that the name of Pharaoh is euery ancient seeing the Egyptian kings were generally

reasonable soule secondly both receiue a Law vpon both was inflicted punishment for the breach thereof both their bodies are alike redemption is promised to both and both doe expect glory Q. Why did not God create Eua as soon as Adam A. That Adam liuing a priuate life a while might the better perceiue the comforts of the married life Secondly that he might loue God the more who prouided such a comfort to him when he was alone Q. Is man and woman of the same kinde A. Yes for male and female make no essentiall difference Secondly if they were not of the same kinde how could they procreate children Thirdly they both haue the same definition and essentiall properties Fourthly wee reade that maides haue become boyes which could not be if they were of diuers kindes Plinius lib. 7. Cap. 4. Gellius lib. 9. Cap. 4. c. Q. How could Adam and Eua bee married seeing they were so neere a kin A. The neerenesse of kin which forbiddeth matrimony is that which ariseth of carnall copulation and Eua was not begotten but created of Adam therefore she was not his daughter but his wife Q. Why was there but one woman created A. Because that one woman is sufficient to bee a helpe to one man Secondly to teach posterity that God doth hate Polygamy Thirdly that the loue of man might bee the greater to his wife Q. How is man and woman one flesh A. Because they are ioyned together to liue one commonlife Secondly in respect of their carnall copulation Thirdly in respect of procreation of one flesh for the childe is the flesh and substance of the father and mother and both their flesh is vnited in their children Fourthly because of the right and power the Husband hath ouer the body of his Wife and the Wife ouer her Husband 1. Cor. 7. Q. Why was not Adam and Eua ashamed of their nakednesse A. Because that externally neither heat nor cold nor any thing else could hurt their body internally there was no inordinate affection in the soule but perfectly the inferior part of the soule did obey the superior And thirdly because there was nothing to bee seene in their bodies but that which was comely and decent and therefore Nihil putabant velandum q●…ia nihil 〈◊〉 〈◊〉 Aug. 〈◊〉 11. de Gen. Cap. 1. Questions on the third Chapter Q. WHat is meant by the Serpent A. Not the diuell for so these words should bee metaphorically vnderstood but this is a historie and no allegory nor the image of a Serpent for it was not a picture but a reall Serpent that was cursed neither was it a naturall Serpent that did speake for speech and reasoning doe naturally belong to men not to beasts for they neither haue reasonable soules nor the instruments of speech but it was the deuill that spake in the Serpent vsing the same as his instrument to deceiue So then there was both a Serpent which is proued both by the speech of Moses and the punishment inflicted on the Serpent and besides the diuell which is knowne both by his speech and reasoning with Eua as also by the testimonie of Christ calling the deuill a man-slayer from the beginning Iohn 8. Q. Why was not Eua afraid to conferre with the Serpent A. Because the serpent as all other creatures was subiect and obedient to man neither durst they nor could they afray him or hurt him neither was there any place for feare in that happy estate Q. Why did Satan vse rather the Serpent then any other creature A. First because God did not suffer him to take any other creature Secondly because the Serpent of all other creatures is most subtil deceitfull prone to hurt and deceiue a man the Serpent is prudent to saue it selfe therefore it is said Be wise as Serpents Math. 10. and crafty to deceiue others as Paul saith The Serpent by his craftinesse deceiued Eua 2. Cor. 11. Chap. Q. Seeing it was the diuell in the Serpent that deceiued Eua why doth not Moses signifie so much A. Because Moses writeth a history and not a commentary therefore all that is spoken here he doth attribute to the Serpent because Eua saw the Serpent and conferred with the Serpent but Satan we saw not Q. What doe these words meane Your eyes shall be opened A. This is meant of a further degree of knowledge which Eua had not as yet for the eyes of the body were opened already and good and euill is not the obiect of bodily eyes but of the minde which is the eye of the soule Q. What is that You shall be as Gods A. By Gods may be vnderstood Angels which are called Gods in Scripture But here is rather meant the persons of the Trinity as vers 22. Behold Adam is become as one of vs. Q. Did not Eua see that this tree was good till now A. Yes she saw before but simply but now she seeth it with an ardent desire to eate of it Q. Why did God suffer Eua to be tempted A. That there might be an occasion for the manifestation both of Gods iustice in punishing the wicked and of his mercy in sauing the repentant Secondly to shew vs that although shee had all happinesse in that estate yet she should not haue beene free of temptations Thirdly that we might learne to arme our selues against Satan for if he durst tempt in the estate of innocency and in Paradise what will he not doe to vs now being driuen out 〈◊〉 Paradise Q. What was the first sinne of Eua A. Incredulity in not beleeuing God threatning Secondly Pride desiring to be like God Thirdly alye saying that Godd forbid to touch the tree Fourthly Gluttony desiring the fruit which was forbidden Fift●… scandall in drawing Adam to the same sinne Sixthly a foolish excusing of her sinne to God Q. Why was the Diuell so earnest to tempt Eua A. Because he hated God and would not haue man to glorifie but to anger him Secondly because of his pride and enuy for he could not abide that man should be in such happinesse himselfe being in misery Q. Why did Adam eate of this fruit A. Partly through the instigation of his wife partly through curiosity desiring to try what kinde of fruit this should be which God did prohibit so N●…timur in vetitum semper cupimusque negata Q. Was Adam deceiued also as the woman was A. No Adam was not seduced but the woman 1. Timo. 2. For Eua did not deceiue Adam because shee thought all was true that Satan spoke but Satan deceiued Eua because he made her beleeue that which he knew himselfe was false Secondly Eua confessed that she was deceiued but Adam doth not say that hee was deceiued but The woman gaue to me and 〈◊〉 〈◊〉 Q. Was the same of Adam and Eua the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. If we doe consider one sinne with another then wee say that Adams sinne was not the greatest for the sin against the holy Ghost i●… greater but