Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	adam_n	eve_n	serpent_n	1,452	5	9.0152	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81228	A discourse concerning Christ his incarnation, and exinanition. As also, concerning the principles of Christianity: by way of introduction. / By Meric Casaubon. D.D.	Casaubon, Meric, 1599-1671.	1646 (1646)	Wing C803; Thomason E354_1; ESTC R201090	58,852	100

but either not so pertinent or such as might be reduced to these Even of these that we have set down if a man be disposed to multiply questions it may be asked whether by some other cause or way such ends and such effects might not have been contrived and compassed There is no end of such curiosity but as no end so as little fruit There is nothing among men so generally received or approved in the ways and works of God but such as are bold and self-conceited may easily except against and think they might have mended it if they had had the ordering of it So that in the conclusion we must either sink our selves into Atheism then which in other respects and considerations nothing can be more contrary to sense and reason or be forced to acknowledge that it is against reason to discredit the revealed will of God because we see not sufficient reason for his will It was an excellent resolution of Socrates who when he had learned from Anaxagoras who therefore was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Reason or Vnderstanding was the cause of all things Plato in Phaedone resolved he would trouble himself no longer to seek the naturall cause or reason of every thing but rest in this fully satisfied that since Reason was the supream cause all things must of necessity both in respect of the generall and of every particular thing be for the best He was in the right certainly and till we come to that our scruples will never be at an end Yet one reason or consideration more I find expressed in the Scripture which must not be omitted which is that by this mystery so contrived and brought to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdome of God might be made known both to Angels and to men Vnto me saith Saint Paul Ephes 3.8 9 10 11. his words are full of weight and holy vigor who am lesse then the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ And to make all men see what is the fellowship of the mystery which from the beginning of the world had been hid in God who created all things in Jesus Christ To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God This manifold wisdome of God though it be observable in all the particulars of this great mystery from the first Conception to the Ascension yet it is most eminently discernible in the circumstances of his Passion as the main part of the story Should a man collect into one the severall observations of ancient Fathers and other Writers in this kind it would arise to a considerable bulk and though it cannot be denyed that in so many some may be found which may savour more of wit then weight yet those ought not to be any prejudice to the solidity of the rest of which kind there will be enough found to fill the most stupid if not extreamly dulled with prophanenesse and infidelity both with delight and with admiration I have not proposed to my self so large a scope neither am I at this time furnished for that purpose Somewhat of this kind to the Incarnation more particularly or at least to the mystery in generall relating we have here collected and set down First that as all things were at the first created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word called in the Greek Logos so by the fame Word the restauration of mankind also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the logicall creatures as Philosophers call them should bee Secondly that as by the transgression of one man all were made guilty so by the righteousnesse of one all might be acquitted Thirdly that as pride and infidelity were the two principall causes of Adams sin and by it of the ruine of mankind so faith and humility should bee the means of his restauration Once man in the pride of his heart attempted to be like unto God and God by a mystery of humility became like unto man that he might exalt man to a neerer degree of likenesse unto God Fourthly a woman was the Devils unhappy instrument to draw Adam to sin and of a woman came the Saviour of the world Eve beleeved a wicked Angel in the form of a Serpent and transgressed Mary that blessed Virgin beleeved a blessed Angel and conceived Fifthly that after that in the wisdome of God that is 1 Cor. 1.21 in the Book of nature the sight and contemplation of this Universe which doth so manifestly set forth the infinite power and wisdome of the Creator the world by wisdome knew not God that he is a Spirit but one and onely to be worshipped it pleased God by the foolishnesse of preaching not grounded upon humane ratiocination philosophy or eloquency of words to confound the wise ver 27. and to save them that beleeve which by the Gentiles was generally much scorned and derided who accounted beleef the character and property of an Idiot We meddle not here with his Nativity the circumstances and considerations whereof are many and distinct from those of his Incarnation and from the generall consideration of this mystery In which kind besides those we have insisted upō many more may be collected that have already by divers been made and some made perchance that have not yet been observed Maximus an ancient learned Writer Martyr in his Meditations called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith very well The great mystery of the divine Incarnation still continues a mystery not onely for that being proportionably to the strength of them that are saved by it manifested that which is not manifested of it is much more then that which is but also because even that which is manifested may be said still hidden or concealed as not in the truth of it utterable by any words or not comprehensible to the understanding of man So he and he goes on and insists in this and the next Chapter in sundry particulars which I forbear to translate Neither his language nor his conceptions are ordinary They that can read him in his own language may understand him not they I doubt that shall reade him translated It is a Plato in Phaed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato's observation that in beleef there may be a kind of unbeleef when a man by satisfactory proofs or evidences being fully convicted in his understanding that the thing is so indeed is neverthelesse not only by the greatnesse sublimity of the things themselves that are proposed but also by the consideration of the means and vilenesse of man so confounded and amazed as that at the same time he neither knows how to beleeve nor yet can tell how to contradict In joy also if excessive there is a kind of unbeleef whereof we read Luke 24.41 And whilest they yet beleeved not for joy Ita