Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	bruise_v	enmity_n	serpent_n	1,728	5	9.9550	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94207	An analysis of the I. Timoth. I. 15. and an appendix, which may be called Chronologia vapulans. / By Laurence Sarson, Batchelour in Divinity and Fellow of Immanuel Colledge.	Sarson, Laurence, fl. 1643-1645.	1645 (1645)	Wing S702; Thomason E315_8; ESTC R200515	164,409	194

same which are used by Jews insinuateth that a Trinity of persons in the divine essence is impossible It falsely supposeth that if there be three persons there must needs be a Trinitie of Gods That article of Christian faith concerning the Son of God becoming the sonne of man is misconstrued Azoar 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they say that God assum'd a Son Christians are by Mahumedans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Associantes that I may use the words of Erpenius in Histor Joseph comma 106. Quod Jesum Christum Deum esse dicunt veróque Deo tanquam diversum ut faliò illi opinantur adjungant Christians affirm not that God became a father by assuming into his nature the person of God the Sonne nor yet that the two natures of the Sonne of God are distinct persons nor that God hath more sonnes then one unlesse by adoption and spirituall generation by which I mean regeneration See in the supposed Gregory Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and σ. with their elucidations Christ is the Sonne of God the father those who are regenerate although opera trinitatis ad extra sunt indivisa according to Scripture language are born of the spirit The faith embraced by Christians acknowledgeth for its rule the Gospel which authours of the Alcoran confesse to be divine truth But moreover should Christians at any time have erred as affirming that the divine nature was divisible or divided at ind●gni ●i qui reprehenderent who affirm that God when he had form'd the body of man of mud breath'd into it part of his own soul As Christ is God so he is equall to God the Father The same indivisible nature cannot agree to severall persons according to severall degrees Eusebius doth not contradict what propounded in sacred Scriptures to be believed as did Arius but also the light of naturall reason In his Evangelicall demonstration God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And cannot saith Eusebius assume a body God the Sonne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with God the Father is saith Eusebius blasphemously as an ambassadour to his prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Demonstrat Evangel lib. 5 c. 1 4 6 9 10 11 13 20. the title of the twenty fifth chapter cap. 30. lib. sexti prooem c. 16 17 20. That I may omit similitudes by which Feild upon the Church Dr. Andrews in his sermons and Dr. Jackson in his knowledge of our Lord Jesus Christ chap. 30. excellently illustrate the union of the two natures in Christ Gregory Thaumaturg serm in Annunciat Mariae virginis conceiveth that the Margarite consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex duabus naturis ex fulgure nimirum aquâ is a fit resemblance The Trinity of persons in one undivided nature whereof each is infinite without infinetenesse multiplied and duality of natures whereof one is finite the other infinite in the same individuall person are mysteries which men and angels ought to believe and may admire but cannot comprehend nor perfectly represent by any resemblances Mahumedans very man against the Marcionites God and man together by personall union against the Nestorians came into the world that is was born This is his advent or coming meant in my text He came into the world that is was in lucem editus This his coming was promised to our first parents in Paradise prefigured by variety of types prophecyed of by Jacob Gen. 49.10 foreseen by Job as may be gathered from Job 19.25 prophecyed of * With whom I may joyn Hermes in his book inscrib'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Lactantius lib. de vera sapientia cap. 6. Marsil Ficin Argument in Merc. Trismegist Pymand by Balaam Num. 24.17 promised to David 2. Sam. 7.16 and 1. Chron. 17.11 12. foretold by the † See Constantines oration in Eusebius after the life of Constantine cap. 18. and 20. Clemens Alexandrinus Strom. l. 6. Lactantius lib. 4. c. 6. to whom may be added Justine Athenagoras Austine Virgil Eclog. 4. others If any surmise that predictions attributed to Sybills were feign'd by Primitive Christians preposterously ambitious of promoting a good cause let him see Constantines oration before praisd his Epistle also to Arius and his sectatours extant in the acts of the Nicene Councell part 3. Sybills celebrated by a quire of Angels honoured by the three Persians testified by God himself God is pleased to dwell with man on earth the heavens cannot contain him 2. Chron. 6.18 The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils Cant. 2.8 Vultis ipsos ejus saltus agnoscere saith * In Evangel Hom. 19. Gregory upon that place He leaped saith he from heaven into the wombe from from the wombe into the manger from the manger to the Crosse from the Crosse into the grave from the sepulchre he returned into heaven The first of these leaps is by Chrysostome called a great stride by the second of them he reach'd into the world according to the mind of my Text He who was † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus eternal was born This is a true saying God who is truth it self prophecyed and promised this birth to our first parents in paradise God out of his transcendent lenity promised mercy before he passed sentence upon them Our Saviour is called the womans seed Gen. 3.15 Were † Antiquitat Judaic l. 1. c. 2 Josephus orthodox in what he reports concerning the serpent which seduc'd our first parents 't were an easie matter for the womans seed to bruise his head He mistakes both in naturall and theolo-history in that as affirming that the serpent before he deceived our first parents had the facultie of speech went upon feet and by reason of that misdemeanour was amersd these abilities and also had poyson as a badge of his enmity towards man put under his tongue in this as esteeming what was onely the instrument in tempting Eve the principall cause and the promise a precept the observance of which would prove but of shallow advantage that Gods meaning was that every one as he met with a serpent should strike it upon the head which contain'd in it somewhat hurtfull to mankind Onkelus attained the mind of the sentence He thus paraphraseth I 'll put enmity between thee and the woman and between thy sonne and her sonne he shall remember what thou didst to him in the beginning and thou shalt observe him in the end The sonne of the woman our Saviour not the Virgin Mary as Papists blasphemously affirm brake the serpents head the first of the devils works against mankind the devill by his malicious attempts endeavoureth to hinder the consummation of Gods works of mercy the application of Christs merits No one unlesse the Sonne of God as well as the seed of the woman could be able to bruise the serpents head Behold a virgin shall conceive and bear a sonne and shall call his name EMMANVEL