Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	keep_v	let_v	silence_n	1,652	5	9.6134	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

such Women is very suspicious For it is true certain rich Women did sometimes follow Christ but this seems neither to have been constant nor ever practised in great Journeys when the longest were from Galilee to Jerusalem and that at the time of the Feasts in which Women otherwise used to go up to that City But that in the journeys which the Apostles made into far distant Countries they had rich Women to accompany them and supply them with necessaries which might otherwise have been more easily and decently done let them believe who use to give credit to all that the Antients affirm without the least appearance of likelihood It were easy to shew the improbability of it and I shall say something to that purpose on 1 Cor. ix 5 Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Christians as I observed on Chap. xii 5 See there Vers 16. Note c. It is uncertain whether St. Paul here had a respect to that Salutation which the Christians us'd to give to one another in their holy Assemblies nay it is very improbable and that for these two reasons First because the Apostle here speaks of such a Salutation as was given by Friends in the room of their Friends to persons whom they desired in a Letter to be saluted in their name which Salutation has nothing common with that Church-salutation Secondly in the Church where Men and Women sat apart from one another the Men were saluted by the Men and the Women by the Women not promiscuously the Men by the Women or the Women by the Men. The Author of the Apostolical Constitutions Lib. 2. c. 57. where he sets down the whole order observed in the Christian Assemblies describes that Custom thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then let the Men salute one another and the Women one another with a kiss in the Lord. He had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Laicks sit on one side in all quietness and good order and the Women also sit apart by themselves keeping silence I know there were several alterations made in the Order of the Church in the following Age but thus in all probability it was antiently not only because of the decency of it but also because it is certain this was the Custom ●mong the Jews whom in many things the Primitive Church followed as J. Bapt. Cotelerius on this place in the Constit Num. 32. Edit Amst has well observed Vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the end of the Premonition to this Epistle I said I did not think that the Gnosticks were referred to whereever Dr. Hammond thought so but I did not deny that sometimes the reproofs of the Apostles might belong to them as these do in this place They were subtil crafty Persons who perceiving that a great many had embraced the Christian Religion who were very liberal to the poor of that Profession and ready to hearken to any that made a shew of Piety and Learning took occasion to deceive the simple that they might live idly at their cost and privately indulge themselves in all manner of Sensuality Of which number seems to have been that Peregrinus whose death is related by Lucian if we may give credit to an Epicurean and an Orator And to these Hereticks seem to be owing that multitude of supposititious Writings which were received and used by the Christians ever since the first Ages and those Philosophical Opinions with which Christianity was very early corrupted and were taken by the ignorant and unwary for Apostolical Doctrines See Col. ii 8 and 2 Tim. iii. 2 c. Vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond in his Paraphrase puts several things together to shew the full importance of this Phrase But I believe it has a reference only to the persecuting Jews who waged an irreconcileable War with the Christians as Apostates For these being the instruments of the Devil who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan or an Adversary and by his inspiration endeavouring to oppress the Christian Religion at its first rise could not be destroyed but Satan must be trod under foot as it were at the same time The Heathens had not as yet begun to persecute the Christians for Religions sake but only under the notion of seditious Persons by which name the Jews endeavour'd to defame them amongst the Romans as appears from the History of the Acts. So that the Christians had no Adversaries at that time but the Jews who having some years after become odious themselves to the Romans upon the account of their Seditions were not in a condition to do the Christians any great harm And that seems to be the reason why St. Paul promised the Christians peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shortly from the God of Peace What the Doctor says here besides this is besides the meaning of the Apostle That about the silencing of the Oracles is perhaps false and it is certain Satan ceased not to stir up the Heathens for some Ages after against the Christians ANNOTATIONS On the First Epistle Of St. Paul the Apostle to the Corinthians CHAP. I. Vers 5. Note b. IT is easily discernible that all Dr. Hammond says in this Annotation are mere Niceties which have no foundation in Grammar but depend upon bare reasoning every part of which almost may be denied Nor is it needful to confute it all particularly It is much more natural both here and in 2 Cor. viii 7 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand the knowledg of Religion which the Apostle Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that the Latins call Learning litteras and the Greeks litteras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as every one knows or if they do not they soon may by the Lexicons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore signifies in all knowledg that which relates for instance to the interpretation of Prophecies that which concerns the speculative part of Religion and that which respects the government of the Life Nor is it any objection against this Interpretation that hereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made to signify the same thing nothing being more common than for synonimous words to be joined together But see also Dr. Hammond's next Annotation Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is that they might be called my Disciples or receive a denomination from me and be stiled Paulites See my Note on Mat. xxviii 16 Vers 20. Note f. What our Author says on this place is certainly very ingenious and some things he has transcribed out of Grotius so as to mend and add to them But if we consider we shall find that the Prophet Isaiah is cited as a Witness to the Gospel only in ver 19. out of Chap. xxix 14 and that the following words in ver 20. are taken by St. Paul out of Isa xxxiii 18 not to prove any thing but only express his mind by them as his own words

observed on Chap. ix 28 that when any passages of Scripture are cited the connexion of the Discourse is generally neglected For the sense here is imperfect and must be made up by the Reader thus or to this purpose For even Christ did not please himself but was very careful to avoid every thing that might prejudice the weak and did not give his own Judgment that free liberty that he might have done for fear of giving them an occasion to blaspheme against God which he was as careful to shun as if those Blasphemies had fallen upon himself so that it may be justly said of him The reproaches of them that reproached thee fell on me It is certain Christ might have said a great many things as to the abrogation of the Law of Moses and the calling of the Gentiles which afterwards he revealed to the Apostles and by the Apostles to others he might have gone before them himself by his example in neglecting the vain Ceremonies of the Law and conversing freely with the Heathens which undoubtedly would have been more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grateful and pleasing to him than to hold his peace because the Apostles could not as yet bear what he had to say and much less the rest of the Jews or to avoid the society of the Heathens as polluted Persons who would more readily have believed on him than the Jews lest he should give these latter an occasion to blaspheme the Christian Religion which was then but in its infancy This is the sense if I am not mistaken of this place which our Author did not sufficiently understand Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here also there must be something supplied to this purpose These words of the Psalmist shew you what it is your duty to do in endeavouring to avoid giving any occasion to Men to blaspheme Religion For whatever things were written c. The despising of the scruples of the weak was a thing of very dangerous consequence because it might alienate their Minds from Christianity and make them turn Apostates and Blasphemers and so expose it also to the contempt of Infidels when they saw it forsaken by them that had first of all embraced it and that the Christians were divided amongst themselves Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is preached only to the Circumcised which our learned Author has not clearly enough expressed in his Paraphrase See Grotius Vers 12. Note a. Those which are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Prophet People and Nations are literally the Tribes of Israel as will appear to any one that compares the 10th verse out of which the Apostle cites this Passage with the following verses But as under the person of Hezekiah is described the Messias so by the Jews and their several Tribes are represented all the Nations throughout the World that should believe on the Messias And the Jews in St. Paul's time generally took those Passages to belong to the Messias and therefore they are here fitly urged But our Author is mistaken when he supposes the power of making War which belongs only to him that is supreme is here referred to for Isaiah does not speak of making War but of bringing back the Israelites that were dispersed in the neighbouring Countries in Judaea of which he says that Hezekiah should be an Ensign See Isa xiii 2 It is a Metaphor indeed taken from Military Affairs because at the setting up of an Ensign Souldiers use to gather together but the power of making War is not alluded to Nor had the Septuagint any such thing as that in their thoughts when they translated this Passage but only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lnes for an Ensign read or thought it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince by which the sense is not much alter'd because the same Person that was to be a Prince was also to set up an Ensign Vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two ways any Offering might be said to be sanctified first by him that determined to offer up any Sacrifice to God and delivered it already consecrated in his Mind to the Priest to be actually offer'd up and 2 dly when it was placed upon the Altar which sanctified i. e. made it to be esteemed Sacred whatever that touched See Exod. xxix 37 and Mat. xxiii 19 This I suppose the Apostle here has a reference to rather than as the Doctor to the Priests or as Grotius to Salt and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant the extraordinary gifts of the Holy Ghost whereby the Gentiles after they had believed were consecrated to God as by the sacred fire of the Altar See Acts x. Vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To understand here Dr. Hammond's Paraphrase we must read Grotius on this place and on Isa lii where he interprets the words of the Prophet as spoken primarily of Jeremiah and secondarily of Christ forcedly indeed in my opinion But I have not room here to discuss that matter I shall only remark that St. Paul might very pertinently alledg this Prediction speaking of the calling of the Gentiles because it was commonly supposed to have a reference to the Messias Vers 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Dr. Hammond in his Paraphrase interprets of the judaizing Christians but I think it ought rather to be interpreted of the unbelieving Jews whom St. Paul had most reason to be afraid of as the thing it self shews CHAP. XVI Vers 1. Note a. IT is very true that in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to supply the poor with necessaries and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality but it does not appear from any example that any one was therefore called either simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Grecian ever spake in that manner to signify a Woman that was liberal to the poor of any Church but of her own substance So that it is much more probable a Deaconess is here meant as the Christians afterwards used to speak which had the oversight of the publick Alms of the Church and performed perhaps other Offices in it Not all it may be then that have since been attributed to them but there were undoubtedly in those Primitive times Deaconesses which administred several things relating to the Church as appears both by this place and by an Epistle of Pliny to Trajan wherein he makes mention of such ministrae so he calls them among the Christians On which passage Ger. Vossius has put together almost all that belongs to that Office as Joan. Bapt. Cotelerius has also done on several places of the Apostolical Constitutions See particularly on Lib. 3. cap. 15. I wonder Dr. Hammond when he had Grotius to go before him did not rather keep to this than say things which are nothing to the purpose For it is no where said that Phaebe accompanied any of the Apostles and what is affirmed of