Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	hair_n	nature_n	wear_v	1,532	5	9.6915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73267	The dignitie of Gods children. Or An exposition of 1. Iohn 3. 1.2.3 Plentifully shewing the comfortable, happie, and most blessed state of all Gods children, and also on the contrarie, the base, fearefull, and most wofull condition of all other that are not the children of God.	Stoughton, Thomas.	1610 (1610)	STC 23315.5; ESTC S117855	406,069	519

might by their good works which they should see glorifie God in the day of their visitation 1. Pet 2. 11. 12. Iames biddeth not only to purge our hearts but also to clense our hands Iames 4. 8. The Apostle to the Hebrewes teacheth that none can draw neere to God in full assurance of faith but only such as whose bodies are as well washed with pure water as their hearts are purged from an euill conscience Heb. 10. 22. that is such as are sanctified as well in their outward behauiour as touching their vnderstanding iudgement thoughts memory and affections This well agreeth with all before said of our faith of our life of our knowledge and wisedome The faith which is without workes is dead Iames 2. 17. and 20. and againe betwixt both viz. vers 18. Shew me thy faith by thy workes With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation Rom. 10. 10. by confession of the mouth he meaneth the acknowledgement and profession of Christ in all our outward behauiour To the same purpose the Apostle also applieth that of the Psalmist I beleeued therfore I spake and saith We also beleeued and therefore speake Psal 116. 10. 2. Corinth 4. 13. The life of God before handled hath been shewed not onely to be inward but also to shew it selfe outwardly The knowledge also and wisedome of God renewed in the regeneration of the children of God hath been declared to consist in the feare of God and keeping of Gods commandements which concerne as well the good cariage of all the parts and members of our bodie as the disposition of our mindes and hearts This holinesse therefore and righteousnesse must be shewed by the gouernment of euery member of the eie of the eare of the mouth of the hands of the feet and of the whole body according to the rules prescribed in the word for direction of euery such member I forbeare the particular confirmation of these things by shewing the particular scriptures for direction of euery particular member because the labor were too great for me the writer and for any reader For indeed it would require a whole volume by it selfe Yea and Otho Casmannus in the beginning of this treatise mentioned hath learnedly and religiously performed this For his book intituled Hominis Spiritualis anatomia c. The anatomie of a spirituall man is altogether of this argument Whereunto the learned desirous to see the former point more particularly and largely handled may repaire That this holinesse and righteousnesse whereof now wee speake both inward and outward is not alike in all that are regenerated yea that are of the same age in regeneration I shall not need here to speake sith that which hath been said before in that behalfe of the life of God doth also belong to this holinesse and righteousnesse which are but effects or fruits of our said life Now let vs further vnderstand that as all other vertues are comprehended vnder the former life liberty wisedome holinesse and righteousnesse so specially that sobriety that is so commended in the scripture is a principall branch as of all the former generally so particularly of that wisedome The rather because the word translated soberly Tit. 2. 12. signifieth wisely and the like word translated Be sober 1. Pet. 4. 7. signifieth to be wise as also the word translated modesty or sobriety Note 1. Tim. 2. 9. and 15. signifieth wisedome and the same word translated sobernesse or sobriety is opposed to the word that signifieth being mad Acts 26. 25. and 2. Cor. 5. 13. By all these places wherein the holy ghost speaking of sobriety vseth a word that signifieth also wisedome we are taught that sobriety is a speciall point of true wisedome This sobriety notwithstanding that now we speake of is not only the moderation of our selues for drinke which is apposed to that foule sinne of drunkennesse in these daies too too common neither that only which is in apparrell contrary to the disguised attiring of men and women whereby the people of one country conforme themselues to other countries directly against Gods word Zeph. 1. 8. yea like monsters to other creatures at least one sex to another the women especially wearing mens apparell and men suffering their haire to grow like to women both directly also against the word that Deut. 22. 5. and this as contrary to nature it selfe 1. Cor. 11. 14. and whereby likewise the professors of sincerity conforme themselues to the world and to the vanity vsed by the world which is to be vnderstood as well forbidden by the Apostle in apparell as in other things Rom. 12. 2. Neither also is this sobriety now spoken of only that which is repugnant to other lightnesse either in countenance or in gesture condemned with the former of apparell Isai 3. 16. and by it selfe alone generally in all persons by opposition thereunto of the contrary sober and wise gestured Pro. 17 24. and more specially in women as a tricke of harlots Pro. 7. 13. This sobriety I say doth not consist only in these things but it consisteth in moderation of our selues and of all our affections in any slate of life in prosperity and in aduersity that in the one we be not drunken with delights and pleasures with wealth and riches with honors and preferments of this world and that in the other we be neither surfetted with cares and feares nor ouercome with sorrowes and griefes whereby as drunken men wee should be vnfit for other dueties belonging vnto vs. He that is sober in this manner is a wise man indeed And this sobriety is the spring of all other holinesse and righteousnesse or that which comprehendeth them both All the other kinds of sobriety before rehearsed are no other but such as may be and oft times are euen in meere naturall men Many naturall men are as abstemious from wine and all strong drinke and as far from all drunkennesse that way I meane in their outward behauiour as any other men Many are as sober in their apparell and as graue and modest in their countenance gesture speech and all other behauiour as any other so that these kinds of sobriety are not proper and peculiar only to the children of God but common also to other But this sobriety that consisteth in moderation of our selues and of our affections in euery state of life in prosperity and in aduersity especially in such sort as the Scripture commendeth the same is only in them that are new borne of the spirit of God and by incorporation into Iesus Christ are made the sonnes and daughters of God They that are not new borne in their prosperity pride is vnto them as a chaine and cruelty couereth them as agarment Psal 73. 6. The wicked is so proud c. that be thinketh there is no God His waies prosper c. therefore he desieth all his enemies He saith in his heart he shall neuer be moued c. His

denie the resurrection and say that we shall not haue the same bodies in the resurrection that heere we haue but other newly created in their stead may bee thought to speake also reason It is therfore as certain that the same soules do remaine in the children of God after regeneration as well as the same bodies Yea the wicked doe also see the godly to retaine the same shape the same fashion the same outward forme and the same countenance that they had before regeneration and whiles they were vngodly as well as others It may bee indeed that after regeneration of the heart there is also some change in the countenance and outward behauiour and so verily it ought to be in men and in women For Wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the world Prou. 17. 24. And those men that before regeneration had light countenances wanton and adulterous eies and did either weare long haire contrary to the decencie of nature 1. Cor. 11. 14. or that otherwise did disfigure themselues by setting vp a foretop starching their beards and such like after regeneration doe frame countenance haire and all things to manly and Christian modesty and grauity So likewise women that before did paint their faces as lezabel or that did lay foorth or set vp their haire top and top gallant or wreath it in most vncomely sort that did likewise lay forth their naked brests in most lasciuious manner that did weare mans apparell doublets and ierkins as mine owne eies haue lately seene directly contrary to the word of God as hath beene before shewed and that did euery way conforme themselues to those wanton wenches who are by the Prophet described to walke with streched out necks and with wandring eies walking and mineing as they went and making a tinkling with their feet and whose ornaments the Lord doth threaten to take away c. Isa 3. 16. c. Such women I say being new borne and made daughters to God doe change their countenance attire and gate co●tenting themselues with that natural beautie which God hath giuen them and which will not fall off with the steame of hot broth yea which need not daily bee renued and arraying themselues in comely apparell with shamefastnesse and modesti● and with good workes 1. Tim. 2. 9 10 But howsoeuer there bee a change in these things yet the wicked seeing the godly still to be of the same complexion and naturall countenance that they were of they are therfore the blinder in seeing that great and glorious change that afterward shall be in them and whereof afterward we are to speake Secondly forasmuch as they see the godly to be subiect to the same sicknesses and to the same other outward calamities that themselues are subiect vnto yea that many times the afflictions of the righteous are greater then of other men Io● 21. 6. Psal 34. 19. as before wee haue declared with the differences notwithstanding betwixt the afflictions of the wicked and of the children of God therefore also they can the lesse see and they are the more hardly perswaded that there is any difference betwixt the future state of them and of other men Yea this maketh the children of God themselues many times to doubt of their future state and to say yea in a maner to conclude with themselues in their owne hearts for a time till they goe into the Sanctuarie of God and consult with God himselfe and with his word that certainly they haue cleansed their hearts in vaine and washed their hands in innocencie sith they are daily punished and chastened euery morning Dauid himselfe had these thoughts Psalm 73. 13. 14. long after his regeneration No maruell therefore though the wicked bee so blinded that it doth not appeare vnto them what the children of God shall be in the life to come Thirdly they doe not onely see the children of God for a time to bee thus subiect to the same outward afflictions that other are subiect vnto but also sometime that such afflictions doe continue all the daies that the children of God doe liue heere yea that at the last also they die oft times the common death of men yea that they are taken away also in the same manner and doe perish in the same sort that the wicked themselues doe perish viz. touching their outward man and touching outward appearance yea that sometimes as touching still their outward man they perish somwhat extraordinarily and are taken away somewhat suddenly and strangely as well as the wicked As rebellious Hophni and Phinebas were slaine in one day by the Philistins according to the word of the Lord in that behalfe 1. Sam. 2. 34. so their good father El● himselfe also when he heard thereof and of the taking of the Arke of God fell backward from his seat and brake his neck● 1 Sam. 4. 18. As wicked Saul was hit and sore wounded by the Archers of the said vncircumcised Philistins and therefore fell vpon his owne sword and thereby hastned his owne death so good and vertuous Ionathan also was slaine in the same battle 1. Sam. 31. 2. c. The Prophet that being deceiued by another old Prophet did contrary to the word of God before spoken vnto him in his returne homeward was killed by a Lion 1. King 13. 24. That most worthy King Iosiah who hath this high commendation by the spirit of God that cannot lie Like vnto him there was no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose there any like him 2. King 23. 25. euen this most worthy King was slaine by Pharao Necho King of Egypt verse 29. that is he was so wounded that hee was carried away sicke out of the battle and died of that wound 2. Chron. 35. 23. c. and that because hee would fight against the said Pharao Necho though by him hee were aduised to the contrarie So for some abuse in the Supper of the Lord it is said not only that many in the Church of Corinth were weake and sicke but that also many were asleepe 1. Cor. 11. 30. that is that the Lord had taken many of them away by death These things being so as well with the children of God as with the wicked is it any maruell though it doe not appeare vnto the wicked what the children of God shall be heereafter Fourthly the children of God are neuer freed heere from sinne Sinne indeed doth not raigne in them They are freed from the bondage of it yet still they are subiect to sinne of infirmitie as before we haue heard yea they sometimes fall into one and the same sinne often yea they doe sometimes commit very great sins euen such as whereby they doe greatlie scandalize and offend other and cause the glorious name of God to be euill

would haue the yonger women to be chast Tit. 2. 5. Notwithstanding by the figure synecdoche that putteth the speciall for the general this word is vsed for all vertues and in this very place here is not only the verbe but also the primitiue whereof it is deriued in the words following as he is pure which being spoken of Christ noteth all the vertues that were in him euen his perfect holinesse and righteousnesse without any sinne at all This verbe in the generall signification thereof is borrowed as now it is vsed from the manner of the law for purifying themselues according to the ceremonies of the law either after they had any waies defiled themselues or before they were to come to the passeouer or to be imploied in any other holy worke So it is vsed Iohn 11. 55. Acts 21. 24. and 24. 18. The law being abrogated when the Apostle wrote this it cannot be taken for any ceremoniall purging but for a morall purging from sinne So also it is taken Iames 48. Clense your hands ye sinners and purge your hearts ye wauering minded men So also 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth This word therefore in this signification of it noteth all sinne to be a filthy thing and not only adultery fornication and other such bodily vncleannes which euery man accounteth filthy to be filthy but euery other sinne also The wicked do account of some sinnes as speciall ornaments Pride is vnto them as a cbaine and cruelty as a garment Psal 73. 6. So we see that many in these daies thinke themselues the trimmer and the gaier for going in strange apparell fet from other countries and contrary to their sexe the man wearing womans apparell especially the woman wearing mans apparrell and contrary to their kind men and women conforming themselues rather to beasts then to any sobrietie and the men wearing long haire euen long locks behind contrary to nature and not only like to women but also like to some vnreasonable creatures and women wearing such kindes of periwigs that if a man should come out of the land of the liuing where he had not seene any such thing hee would hardly know what kind of creatures they bee but would take them to be some strange monsters only bred in this country These things haue beene proued before to be condemned in the word and to be greeuous sinnes yet in these things diuers take a great pride esteeming of them as of goodly ornaments yea so farre are some gone in impiety that they thinke it a great ornament ●o sweare great and fearefull othes and that they doe not account of him for a gentleman but rather for a clowne and a foole that cannot and doth not ordinarily in his common speech most wickedly and prophanely rap out all manner of othes The like doe some account of that foule and more then beastly sinne of drunkennesse But howsoeuer these and other the like sinnes be accounted as ornaments yet the holy Ghost doth account them as foule things and doth often call all sinne by the name of filthinesse 2. Cor. 7. 1. Iames 1. 21. or of uncleannesse Rom 1. 24. and 6. 19. 2. pet 2. 10. And it is not to be neglected that in cuery one of these places there is in the originall a seuerall word though they be all interpreted either filthinesse or vncleannesse For 2. Cor. 7. 1. is one word Ian●es 1. 21. another the primatiue whereof signifieth most properly such filthinesse as is gathered in the top of the fingers betwixt the nailes and the flesh Rom. 1. 24. and 6. 19. is another word and another in 2 Pet. 2. 10. what doth all this variety of words teach vs Truly this that such is the foulnesse and filthinesse of all sinne that no one word is sufficient to expresse or set forth the same Let men therefore please themselues as much as they will in it it is but a foule and filthy thing yea so foule filthy and lothsome that they that hauing been deliuered from it do returne againe vnto it are compared to the dog that returneth to his vemit and to the sow that being washed doth also returne to her mire againe wherin before she had wallowed 2. Pet. 2. 22. Can any thing be more lothsome then such mire and then the vomit of a dog Let no man blame me for writing so homely I vse the words and phrase of the Apostle yea it is the cloquence of most wise King Salemon Pro. 26. 11. and in both places of the holy ghost himselfe to make all sinne the more odious vnto all men But alas is it not a strange thing that many base persons should be so squaimish nice and dainty that they should condemn● that for rudenesse and thinke much to heare it spoken which that great and mighty King Salomen and God himselfe haue vsed for eloquence Is it not much more strange that men euen of the greatest sort should daily defile themselues with that and tumble and wallow in it ouer head and cares soule and body which is a thousand times more filthy and beastly then either the mire of a sow or the vomit of a dog and reproue those that set forth such filthinesse by the words of King Salomen of the Apostle and of the holy ghost Thus much touching the first respect of my obseruation of this word viz. concerning the signification thereof Touching the tence the Apostle speaketh not in the time past or in the time to come saying either he hath purged himselfe or he will purge himselfe but in the time present saying purgeth or doth purge This teacheth that this is and must be a continuall worke because sinne whereof this purging is doth alwaies remaine touching the blot stame and blemish thereof Though they that once be regenerated to be the children of God be iustisied and discharged from the guilt of all their sinnes as also freed from the bondage of them yet touching the staine of sinne that doth and shall alwaies remaine as along as we be clothed with corruption For who can say I haue made my heart cleane I am cleane from my sinne Pro. 20. 9. There is no man that sinneth not 1. Kings 8. 46. In many things we sinne all Iames 3. 2. And who needeth not daily to pray for forgiuenesse of trespasses What man also lineth and shall not see death There are certaine times of the yeere fitter for purging of the body for bodily health then other as the spring is best of all and the fall of the lease next to that So also in those times that are sit there are some daies fitter to purge either with pilles or with potions or by vomits or by clysters or by letting of bloud But for this spirituall purging of our selues from sinne all times are like all daies ahke none better then other except only when there is fitter opportunity in respect of fitter meanes as also in respect of some iudgement and