Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	lord_n	seed_n	serpent_n	3,151	5	9.3894	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

upon Holy Writ and its Perfection The Second upon Justification the Third and Fourth upon the Messia and the Fifth upon divers Subjects Amongst the Pieces which have not as yet been published are Nine Discourses delivered at divers times at the opening of the Academy of Groningen Two Dissertations upon the Hebrew Tongue divers Letters or Extracts of Letters which deserve to be Read as much for the matters of Critick which are therein treated as for the moderation which the Author shews upon Controversies which in his time were agitated amongst the Divines of those Provinces and for several Historical Actions which may be there learned To help the Reader to judge of the knowledge of Mr. Alting we shall shew some of the critical Subjects which are treated on in his Letters or in the Pieces which have not yet been published The First Dissertation of the Fifth Heptad is Entituled de Cabbala Scripturaria He first seeks for the Etymology of the word Cabal which is the Name that the Iews give to their Traditions and pretends that even after that God had given his Law by Writing a kind of an Oral Tradition was conserved in the Church as long as there were Prophets and Apostles He adds that after the destruction of Ierusalem the Iews esteem'd another Cabal which they have equalled and even preferred to the first and which is not in the Talmud but in Books a great deal less known whether the Iewish Doctors do keep them hidden or whether their proper obscurity renders them impenetrable In regard to the Practick Cabal which only serves for Magical Operations the Author entirely disapproves thereof but as for the Theoretick where some make Thirteen sorts and others Three as it is a kind of a Symbolick Divinity he will have it to be treated even as Allegories are There 's a great respect due to Allegories whereof the Sacred Writers are the Authors as in Gal. 4.22 But those that have no grounds in Scripture are looked upon with contempt Mr. Alting maintains that we ought to make this use of the Cabal and pretends that in the Old Testament there are divers Transpositions Changes Additions or Retrenchments of Letters which have not been without a Mystery He gives for example the change which God himself made of the Names of Abram and of Sarai into those of Abraham and Sarah He saith these Names were given them by a particular Providence to mark that they should be the Heads of a Holy Generation whence the Messia should spring that it is for this reason that Abram signifies Father raised or rather Father of the raised and that the Name of Sarai shews that this Raised is the Messia the Son of the Soveraign being composed of Sar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the first Letter of the Name Iehova 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it signifies a prince-Prince-Lord that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which marks Iehova was in the Name of Sarai and not in that of Abram because it was to the Woman Eve and not to Adam that God made a Promise of the Messia or the Seed which should bruise the Serpent's head That God to reward the Faith of Abram being willing to admit him to the participation of this Promise with Sarai would have them partake of the Sign which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they both should have in their Name a Letter of his viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is worth Five or the half of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stands for Ten. The Author in this Dissertation makes still many Remarks upon divers proper Names and other words of the Bible Written diversly to shew that this came not by chance There are many of these Mystical and surprising Expositions in the Fourth Dissertation of this Heptade de arborum fructiferarum praeputio sanctitate fruitione where our Author Answers to the following Questions according to his Method viz. in relating the Opinion of divers Rabbins and several Famous Divines and then his own These Questions are Why God commanded that for the Three first years of a Tree People should look upon the Fruit of it as polluted and why he forbid the eating of it And why he would have the Fruit of the Fourth year dedicated to himself If these Consecrated Fruits belonged only to Priests and Levites or if all persons which were not polluted or if all unclean persons might eat of them The Second Discourse of the Seventh Heptade treats of the Anointing of the Chief Priests and Kings where the Author mentions the Opinion of the Iews which believed that Moses only made the Holy Oyl because in the Second Temple there was none of this Oyl the Vial wherein it was being lost with the Ark which denoted according to Mr. Alting that the Priesthood and Temporal Reign of the Iews was declining and making room for the Reign and everlasting Priesthood of the Messia This Exposition is founded upon this That the Chief Priests and Kings of the House of David were Consecrated with this Oyl whose Dignity was hereditary and descended to their Children But for the Officers whose Charges were not considerable nor did belong to a certain Family they were not Anointed As for the Kings of Israel after the Schism of Ieroboam either they were Anointed or not if they were as Iehu was it was with another Oyl and not with that which was kept in the Temple of Ierusalem There was much of this Holy Oyl poured upon the Heads of Chief Priests and Kings to Consecrate them but the manner of this pouring was different 'T was poured round the Head of a King in form of a Crown and the Forehead of Chief Priests was Anointed in such a manner that the Traces of the Oyl expressed the Figure of X. The Rabbins troubled themselves to find out the Reason of this Ceremony but our Author finds it not hard to discover it in the Truth of Iesus Christ Sacrificing himself upon the Cross. In a Discourse upon the Leprosie which is the Fifth of the IX Heptade it 's asserted that the Iews believe that the Leprosie is no Contagious Disease but an extraordinary one which God inflicted upon certain persons by an effect of his unsearchable Judgments which they prove by Seven Reasons 1. Pestilential Diseases fall indifferently upon Men and Beasts but the Leprosie has never infected a Beast It 's true that there is talk of the Leprosie of Cloaths and Houses but it 's not well known what that is and 't is believed this kind of Contagion never appeared out of Palestin 2. All Lepers were to present themselves to one Priest who should carefully examin and was obliged to search them strictly But if the Distemper had been Contagious the Priests would have been exposed to great danger because the Labour of their Duty and the Obligation of going bare-foot made them very weak 3. These who were attackt with this Distemper were comers-out amongst the

and 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therognem Thou shalt break them with a Rod of Iron for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed them Thirgnem or thou shalt govern them with a Scepter c. The Septuagint having read it in this last manner since they have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed them He also brings Hosea 13.14 and Amos 9. and 13. The sense of this last passage is extreamly different according to their manner of reading and pointing who followed the Massorites from the sense that the Septuagint gives it According to the first it must be translated So that they shall possess the rest of Idumea and according to the last which St. Paul hath followed Act. 15.16 So that the Rest of men shall seek the Lord. Our Author afterwards saith that the pointing at this day is not always conformable to the Analogy of the Hebrew Tongue which appears by many Anomalies of which the Massore says nothing and by divers proper Names which are better written in the old Translations The Antient Versions furnish us likewise with divers significations of some words which without that would be perfectly unknown to us We are extreamly confirmed in this thought when the same words in our neighbouring Tongue have all these significations as in the Syriack Arabick and Ethiopick Languages c. which have much affinity with that of the Hebrews But he marks nevertheless that we must not too much confide in this manner of finding out the signification of some Hebrew words by the means of the neighbouring Tongues because that divers accidents happen too long to enumerate as when a word changes its signification with another People by losing its Ancient sound and acquiring something new and unknown from the Language whence it was first taken For example the English word to Try is without doubt the same as the French Trier nevertheless it has a signification which hath no agreement with that of the French word to make a Tryal or a Proof of So to Crack which comes from Craquer signifies in English to Boast To Lett in English signifies both to Permit and to Hinder but the Dutch word Letten or as they now speak Beletten which is the same signifies to Hinder So we cannot altogether trust to the Conjectures of some Learned men upon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagnir which is found Micah 5.2 They believe there that the Hebrew signifies Great and Little at the same time because it hath two significations in the Arabick It 's true that they have founded it upon this that the Seventy have translated Little in this place of Micah and St. Matthew which is not Little Mr. Bright comes afterwards to the use that may be made of the writings of the Rabbies and 't is in this that Lightfoot hath excelled As first from the knowledge of the customs and opinions of the Jews which altho sometimes very extravagant we may notwithstanding afford us some benefit Secondly It may serve to the confirmation of the History of Jesus Christ for it appears by that that there was one Jesus which had Disciples who lived in such a time and such a place who did and said divers things That there was such places such opinions such customs such ceremonies It 's found in the writings of the most ancient Jews the same stile and same manner of speaking are seen in the Evangelists and very often the same thoughts the same Parables and the same Proverbs Our Author brings from thence some examples that have never been observed before There is to be found in the Thalmud of Babylon an ancient Tradition of the Jews It saith that in the time of the Messia there shall be an extream Impudence c. That the Father shall be ill treated by his Son and the Daughter should rise up against her Mother the Daughter-in-law against her Mother-in-law and a mans Enemies shall be those of his own House c. By that we see that our Lord according to this ancient Doctrine of the Jews made it known that he was the Messia when he said That he was come to separate betwixt the Son and the Father the Daughter and the Mother and the Daughter-in-law and the Mother-in-law and that a mans Enemies should be those of his own House Mr. Bright after that marks the places of the Thalmud where there is mention made of Jesus Christ. Thirdly The reading of the Rabbies is useful to convince the Jews at this day that they ought to understand Him to be the Messia from many passages of the Old Testament Which they endeavour to interpret otherwise tho their Fathers understood it as we do From thence he brings a great many examples It is said in an ancient Iewish Book which is called Pelicta that God had a Dialogue with the Messia in these Terms God began to make a Covenant with the Messiah speaking thus to him Those which have sinned are unknown to thee and will impose upon thee a Yoak of Iron by which they will render thee like to a Heifer almost blind with excess of labour and at last they shall destroy thee because of their iniquity thy Tongue shall cleave to the Roof of thy Mouth And wilt thou suffer this The Messia It may be that these griefs and afflictions shall endure but for a time God I am fully resolved that thou shalt suffer it a whole week of years but if thou consent not thereto I shall not impose these sufferings upon thee The Messia I willingly submit my self on condition that one Israelite may not perish but that they may all be saved those that live and dye in my Time those that are hidden under the Earth and which are dead since Adam even the Children which died before they were born or that are come into the World afore their time in a word all that have been created until now and which shall be hence forth Altho there is much extravagance here we it may nevertheless discover through all these fictions that the ancient Jews have not always promised themselves a Triumphant Messia and such as should peaceably enjoy the advantages which the Jews of our times attribute to him It is plain 't was believed that the Sufferings of the Messia should be a means to expiate the sins of Israel 'T is this which the same Author assures us of in terms very clear which Mr. Bright relates Fourthly Much use may be drawn from the reading of the Rabbies because therein are found opinions customs and manners of speaking which were used amongst the Jews in the time of our Lord as he shews by some examples never before produced thus Lightfoot hath composed all the second Volume of his works upon this Subject Mr. Bright believes that St. Paul had a respect to an opinion of the Jews when he obliged the Women to have their heads covered in Devotion because of the Angels 1 Cor. 11. and 20. and he cites thereupon