Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	eat_v	fruit_n	garden_n	1,548	5	10.7452	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

wisdom of God which is Christ is more powerful and more helpful to us then ten then many Princes then all the power of men and Angels When all the guardian Angels say We have healed Babylon and she was not healed c. Jer. 52.9 then descends the great Physitian of souls into the Church which is in Babylon saith S. Peter and he undertakes the cure of this issue of blood wherewith the Church hath so long been wasted when the Woman the Church hath spent all she hath upon Physitians of no value when so many Formulae concordiae so many Books of Articles so many Confessions of Faith so many Catechisms so many Liturgies and Directories so many Forms of godliness so many Counsels so many Assemblies when such infinite varieties of Medicines have been applyed yet the Woman becomes rather worse then better then the vertue of the divine wisdom drawn out of him by an operative faith that works the cure that scales the City of the mighty Prov. 21.22 This is that one poor Wiseman who saves the City Eccles 9. Ye read 2 Sam. 23.8 that the chief of all the Captains about David was Tachmoni he sat upon the Seat or Throne a Principal man no doubt who is called Jashobeam 1 Chron. 11.11 A man ye hardly read of any where else And who is Tachmoni but the wise man so Tachmoni signifies And where is he where is his dwelling even in the midst of us John 1.26 And therefore he is called Jashobeam who dwells in the people 1 Chron. 11.11 He dwels in us except we be castawayes And there he subdues all the power of the enemy Would we then obtaine this wisdom It is neer us in our mouth and in our heart It is in us for nothing can render us like unto it self but it must be in us as was shewen before This speakes strong consolation to the simple soul wise and yet but weak and ambitious of an higher and more eminent degree of divine wisdom In which case David speakes Psal 42.1 As the Hinde panteth after the rivers of waters so panteth my soul after thee O God! my soul hath been a thirst for God c. Such are much dejected surely Ab extremo ad extremum non pervenitur nisi permedium The divine wisdom is not attained unto all at once but by degrees and as we cannot hasten our natural age but childhood must have it's time and youth it's time c. So must the spirituall ages have their times and successions also For as the visible Sun by few or many and often revolutions makes a like number of dayes in the outward world So doth the Sun of righteousnes by few or many reuolutions on the souls of those who feare God make some children of a few dayes some youngmen of more some oldmen and full of dayes and so wisdom enters into the holy souls according to the ages Wisd 7.27 Meantime while we are yet in our nonage let us hunger and thirst after a greater degree of wisdom as Prav 30.1 The words of Agur and in the Vul. Lat. Verba congregantis vomentis first the wisman he gathers then powrs out as Ecclis 39.1 6. Get we therefore wisdom and with all our getting get we understanding By prayer to the Lord Salomon obtained wisdom 1 Kings 3. Jam. 1. This prayer is the prayer onely of the righteous man Eccles 2.26 Thus Daniel and his companions obtained wisdom and the understanding of secrets Dan. 2.17 23. And unto such the wisdom is given Matth. 13.11 Ax. 3. For there is not a just man upon earth that doth good c. These words beside their absolute consideration look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forward and backward and have their due connexion with both as we shall see when we have considered the words in their absolute and simple meaning And so they deny that there is any just man upon earth so exactly obedient that he so doth good that he doth not sin I read the words thus There is no just man upon earth who may do good or who doth good and may not sin The reason of this translation is to be understood from the Tens in the Hebrew which is here the second future For because that tongue hath no Potential or Subjunctive mood yet the sense of them is necessarily to be expressed in it therefore the Spirit of God makes use of this Tens when the sense of either Mood is to be expressed Thus much all men learned in that tongue acknowledge and our own Translators also elsewhere as Gen. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ours render we may eat of the fruit of the Trees of the Garden Esay 49.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can a woman forget her childe c they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may forget According to this Hebrism Mat. 24. v. 35. our Lord speaks Matth. 24.35 Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall pass away that is they may rather pass away then my word may pass away And many the like Thus there is not a just man upon earth that doth good and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may not sin That thus the words are to be rendred of a Just man in statu inconsistente in an inconsistent and changeable estate it is clear from Solomons main scope he aims at in this book and from the context of the 20 verse with v. 19. 1. That Solomon speaks of such a Just man as is under the first dispensation that of the Father which is the fear of God a mutable and imperfect estate will appear to you if ye shall be pleased to consider that whereas the Wisemans intent in this book is to discover the bliss and happiness of man answerable to that dispensation under which he himself and that generation lived he proceeds first negatively by removing the vain opinion of many who place their true happiness some in Knowledge others in Pleasure others in Honour others in Wealth All these rejected 2. He proceeds positively affirming that the chief good bliss and happiness consists in the fear of God Chap. 12.13 with which assertion he concludes this book Thus Job 28.28 Now although this be true yet this is to be restrained unto the first dispensation which is inchoative wisdom and righteousness as it appeareth by the description of it where it s said to be the beginning of wisdom For there is no doubt but the righteousness of faith far transcends that of fear as we shall shew anon 2. This appears also from the context of this Verse with the former This Wisdom which is that fear of God strengthens the wise c. Though there be not a Just man upon earth that doth good and may not sin The words being thus translated let us inquire what it is 1. To do good 2. To sin 3. What Justice is and a Just man 1. To do good is largely taken as I have shewed on Gen. 4.7 To sin is Errare à via scopo

the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge