Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	mean_v	seed_n	serpent_n	1,887	5	10.3579	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09111	A treatise tending to mitigation tovvardes Catholike-subiectes in England VVherin is declared, that it is not impossible for subiects of different religion, (especially Catholikes and Protestantes) to liue togeather in dutifull obedience and subiection, vnder the gouernment of his Maiesty of Great Britany. Against the seditions wrytings of Thomas Morton minister, & some others to the contrary. Whose two false and slaunderous groundes, pretended to be dravvne from Catholike doctrine & practice, concerning rebellion and equiuocation, are ouerthrowne, and cast vpon himselfe. Dedicated to the learned schoole-deuines, cyuill and canon lavvyers of the tvvo vniuersities of England. By P.R.	Parsons, Robert, 1546-1610.	1607 (1607)	STC 19417; ESTC S114220	385,613	600

to proue any thing And what can be more impious perilous then this 93. It would be to long to runne ouer the Prophesies by him alledged as peruerted by Caluin though it were with the same breuity that we haue perused the testimonies of Scripture before mentioned for I must remēber that all must goe within a part of one Chapter yet some few lines I must bestow therin for exāples sake therby to leaue a ghesse to the Reader for the rest which I must omit First then in the very first promise of all made Gen. 3. for comming of the Messias where God said to the serpēt I shall put emnity betweene thee and the woman and betweene thy seed and her seed shee shall crush thy head and thou shalt lay wait at her heele which all Christian writers from the beginning yea the Apostles and Prophetes before them did vnderstand of the emnity to be betweene the diuell and Christ the womans seed but this doth Caluin wholy euacuate turne to a meere mockery interpreting it to be meant only of the naturall hatred that is betweene men and serpents and that as serpents seeke to sting men so men indeauour euery where to kil serpents by which interpretation is eluded saith Doctor Hunnius the first foundation of all Christian faith wherby the Fathers of the old Testament did sustaine themselues And then he turneth himself to S. Paul shewing how Caluin doth condemne his exposition of absurdity about the said seed of the woman mentioned both heere in the other promise to Abraham In thy seed all nations shal be blessed in which places Caluin saith Hunnius expressely against S. Paul to the Galat. will haue it vnderstood seedes in the plurall number and not seed Miror hominis proiectam confidentiam Vbi frons 〈◊〉 id quod affirmat Paulus c. I doe wonder at the desperate presumption of this man where is Caluins forehead in denying that which S. Paul doth affirme and affirming that which S Paul doth so earnestly refute 94. Then passeth he to another prophesy out of Ieremy concerning Christes natiuity where is said God shall create a new thing vpon the earth a woman shall inclose a man which being vnderstood by all ancient writers saith Hunnius of the blessed virgin Mary and her sacred fruit of the wombe that in respect of the perfection which he had by his deity euen in the wombe was a perfect man but Caluin scoffeth therat Christiani saith he ferè vno consensu c. Christians almost with one consent haue interpreted this Prophesy of Mary the virgin and they were moued therunto by the name of a miracle and therupon perhaps they snatched too greedily at those thinges that might seeme to make for the mistery of our saluation saying that Christ was both an infant and a man for that he was full of diuine fortitude in his Mothers wombe albeit according to his flesh he did grow in stature in wisedome and vertue Meritò hoc ridetur a Iudaeis but this is worthily laughed at by the Iewes and further saith he the true meaning of the Prophet is only that in the warres betweene the Chaldees and the Iewes the Iewish women shal be strōger then the Chaldean men and bring them into straights redigent faeminae viros in angustias saith he women shall driue men into straightes And is not this a good Iewish Aduocate Could any Infidell speake more cōtēptuously of our proofes 95. From this he steppeth to the fourth Prophesy of Aggeus about the comming of Christ Mouebo omnes gentes veniet desideratus cunctis gentibus implebo domum istam gloria c. I will moue all nations and the desired of all nations shall come and I shall replenish this house with glory which Prophesy being so cleere so generally receaued by all Christians as signifying the glory of Christ and of the Christian Church that Caluin could not for shame deny it yet shall yow see how he doth seeke to eneruate and make void the same This Prophesy saith he of the desired of all Nations may be vnderstood two wayes first that all Nations shall come and bring with them whatsoeuer precious thinges they haue Nam Hebraei desiderium vocant quicquid habetur in precio vt 〈◊〉 honores c. For that the Hebrewes doe call desire or desired whatsoeuer is much esteemed as riches honour and the like Sed possumus etiam intelligere de Christo c. But yet we may also vuderstand it of Christ c. Sed simplicior sensus est ille quem iam retuli but the more simple plaine or naturall sense is that which I haue now related that Nations shall come with all their riches c. And heere also doth not Caluin play well his part By this yow may know him in all the rest and yet shall wee set downe one example more and so end 96. And this shall be that famous and most excellent Prophesy of Christes Fore-runner S. Iohn Baptist most perspicuously vttered by the Prophet Esay in his fourtith Chapter and in these wordes Vox clamantis in deserto parate viam Domini c. A voice of a Crier in the desert prepare the way of our Lord make right the pathes of our God which wordes both S. Matthew S. Marke and S. Luke at large doe expound to haue byn vnderstood of S. Iohn Baptist preaching in the desert of Iury and warning the Iewes to prepare the way of the Messias all which this miserable man in fauour of the Iewes endeauoreth to elude and euacuate applying the same wholy to another prophane purpose affirming first that by the voice of a Cryer is not vnderstood any particuler man as S. Iohn Baptist but all Prophetes in generall and then by the desert he vnderstandeth not that desert of Iury wherin S. Iohn did preach but metaphorically the desert of desolatiō to haue byn meant by Esay when the people were in the captiuity of Babilon and thirdly more fully to ouerthrow the whole Prophesy he asketh this question Quos compellat ista vox an fideles minimè Sed Cyrum Persas Medos To whome doth this voice of the Cryer in the desert speake vnto faithfull people No not at all But only vnto King Cyrus and to the Persians Medes that held the people of Israel in captiuity So he And how greatly then were deceaued the three Euangelistes before mentioned that so earnestly set forth vnto vs the comfort of this Prophesy fulfilled in S. Iohn Baptist which 〈◊〉 now hath endeauored to take from vs wherupon Doctor Hunnius inferreth these wordes 〈◊〉 piae mentis haec legens audiens temperare sibi potest c. What man of pious mind that shall read or hear these thinges can so ouer rule himself as not to hate with a perfect hatred as the Prophet speaketh yea and detest this architect of Iewish deceipts that

our Grandame Eue. His fixt argument intituled from examples of dissimulation condemned by Scriptures Fathers Pagans §. 6. 27. HEERE yow see how he tyeth togeather Scriptures Fathers and Pagans all do proue indeed his purpose alike for that he bringeth nothing to the purpose out of any of them And first yow see that he flyeth the word Equiuocation and nameth only Dissimulation which Equiuocation we haue proued lately before to be a different thing from Dissimulation for that Equiuocation hath a true sense and meaning in the mynde of the speaker conforme to the matter and circumstance that is handled and most euidently vsed by Christ himselfe and diuers holy men as largely before hath bene declared which yet without impiety cannot be called or tearned Dissimulation in such a sense as Tho. Morton would haue it to wit as Dissimulation importeth deceipt or fraud for otherwise S. Augustine himselfe writing contramendacium against lying doth confesse that in a good sense Christ did dissemble when he said 〈◊〉 tetigit who touched me when he knew well ynough 〈◊〉 it was and of Lazarus Vbi posuistis eum where haue yow buryed him Per hoc nescire se finxit saith S. Augustine Christ by this kynde of speech did feigne that he knew not And againe in the same booke neyther that which Iacob did to obtayne the benediction of his Father nor that which Ioseph did to delude his brethren nor that which Dauid did when he feigned himselfe to be mad Neque caetera huiusmodi mendacia iudicanda sunt neyther other such like dissimulations as these are may be iudged for lyes Before also we haue heard his opinion for allowing all dissimulation in stratagems so the war be iust And thus much for the tytle of his argument now to the substance 28. First to begine with his examples out of Scriptures I say that he might better haue said Example in the singuler number for wheras we of our parte haue alleadged so many and so great variety of examples in our former discourse to the contrary he poore man out of all the body of the whole Bible hath alleadged but one and that nothing to his purpose as presently shall appeare His example is out of the Acts of the Apostles where it is recounted how Ananias and Saphira his wife hauing sold a certayne field of theirs and bringing a parte of the price and laying it at the feete of the Apostle as though it had bene the whole price were miraculously punished by Saint Peter for defrauding the Community of that which they had promised or would pretend to giue An Act saith T. Morton proper to the infancy of the Church to bring their substance and tender it to the Apostles for the comon good of the Saints By which words if he allow that fact as a forme of perfection in that purity and integrity of the Christian Churches begining why then now is the imitation therof in religious men of our dayes impugned by the Protestants And if by the word infancy he meane weaknes or imperfection in the sense of S. Paul saying Cùm essem paruulus c. VVhen I was a child or infant I speake as a child I vnderstood as a child I thought as a child but when I came to the yeares of a man I cast of those thinges that belonged to a child If this I say be Thomas Mortons meaning to note the act of imperfection the ancient Fathers do stand wholy against him and do allow it rather for great perfection and that it was a vow of voluntary pouerty to liue in comon which those first Christians had made by counsell of the Apostles and consequently do interprete those wordes Nonne manens tibi manebat c. Did it not remayne in your power to giue it or not to giue it to haue byn meant by S. Peter before their vow which if it be true and that S. Peter did giue so dreadfull a sentence vpon the first vow-breakers of voluntary pouerty euen for deteyning somwhat of their owne how much may Thomas Morton and some friends of his feare the like sentence for teaching it to be lawfull to take away that from a Religious cōmunity which themselues neuer gaue 29. But let vs come to the application of this example against Equiuocation which he hath chosen to vse principally about the womans speach The woman is asked saith he Sould yow the land for so much Her answere is yea for so much meaning but one halfe concealing the other in which dissimulation it is impossible but that your reserued clause must haue come into her mynd to thinke but so much to giue in common or to signifye vnto yow Thus Thomas Morton teacheth that poore woman to equiuocate after his manner of Equiuocation that is to say to lye for that now I suppose he hath learned by that which hath byn set downe in our precedent Chapter that to speake an vntruth or to conceale a truth or to vse any Equiuocation when we are iustly demaunded by our lawfull Superiour and when no iniurie or violence is vsed vnto vs is a greiuous mortall sinne in our Catholick Doctrin and consequently she being lawfully demaunded by S. Peter in a lawfull cause touching her owne vow promise no clause os reseruation could saue her speech from lying as our Minister doth foolishly imagine 30. Wherfore S. Peter as most lawfull Iudge and gouernour of the vniuersall Church vnder Christ the holy Ghost in him did worthily punish that dissimulation and lying both in her and her husband for example of others in that beginning and for manifesting the great and special assistance of the holy Ghost that assisted him and should be in his Successors to the worldes end in that their gouernement to the terror of wicked men that should impugne it or otherwise deserue by their demerites to be punished by the same And thus much of his examples out of Scriptures which is but one as yow see and that much against himselfe and his owne cause if I be not deceaued for that it proueth all equiuocation is not lawfull as 〈◊〉 will nedes suppose vs to hold 31. In the Fathers he is more copious for he hath two examples but of as small moment to the purpose as this The first out of S. Augustine in his booke against lying where he proposeth a certaine Case that if a sicke Father hauing a sonne vpon the point of death whom he loueth so tenderly that if he should know he were dead it would indanger also his owne life what might his friend answere vnto him who comming from his sonne and knowing him to be dead should be demaunded by the said Father whether he were dead or no S. Augustines resolution is that which before we haue also set downe in our generall Doctrine to be true that for sauing any mans temporall life a lye is not to be