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	heel_n	serpent_n	2,564	5	9.8176	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10052	Prælium & præmium. The Christians warre and rewarde A sermon preached before the Kings maiestie at VVhitehall the 3. of May. 1608. By Daniell Price Master of Arts of Exeter Colledge, and chapleyn in ordinarie to the prince	Price, Daniel, 1581-1631.	1608 (1608)	STC 20298; ESTC S113692	18,212	36

here hee is a Catholike I will giu● him power over nations here he is Defēder of the faith A Conquerour a Continuer a King a Christian Catholike Defender of the faith In a woorde in these woords ye shal finde a Conflict a Conquest Martyres miserie Saints dignitie the state of seruants in this life laborious the state of Saints in the life to cōe glorious a precept to take vp the Crosse a promise of the Crowne an exhortation from God to man a Cōpensation for man from God All this in these wordes hee that ouercometh and keepeth my woorkes to the ende I will giue him power ouer nations Obserue breefly these 2 parts praelium pramium Diuis praelium admortem praemium advitam a warre and a rewa●d warre to the end the end of that end to be rewarded In praelio in the warrfare obserue 1 that the true Christian must ouercome Subdiuis He that ouercometh 2. that he must continue and keepe my workes to the end in praemio the reward obserue 1. the giuer promising I will giue him 2. the gift promised power ouer nations ●hus you see the body and soule the heauen earth of my Text the parts and particular circumstance thereof of al which in their order and first of the first He that ouercometh Man the Modell of the worlde in respect of his miserie 1. Obs hath his life cōpared to things most momētary by Eschilus to smoak by Varro to a bubble by Crates to hey by Socrates to a Iourney by Epictetus to a Torrent by Pindarus to a shadowe by Plutarch to a Flower by Petrarch to a feather by Iacob to a Pilgrimage Gen. 47.9 wherin is casualtie by Dauid to a span Psa 39.5 wherein is breuitie by Hosea to a cloud Hosea 13.3 wherein is mutabilitie by Paul to a Race 2. Tim. 4.7 wherin is Celeritie by Iames to a vapour Iames 4.13 wherin is inconstancie by Iob to a warfare Iob. 7.7 wherin is much conflicting miserie God that is himselfe a man of warre Exod. 15.3 made man also to bee a man of warre Gen. 3.15 put emnitie betweene the woman and the serpent betweene the feed of the woman and the feed of the serpent In the 3. of Genesis you maie see the begining of this warre there was the first quarrell about the first broken head Genes 3.15 hee shall breake thine head and thou shalt bruise his heele here vpon the challenge was proclaymed the Campe pitched the battell fought and the hatred continued euen to this houre Herevpon God prouided for man an armour knighted him a Christian prepared the Cross for his ensigne blood for his Colours Christ for his Captaine and taught his hands to fight his fingers to battel so that now Iob maie trulie speake Militia est vita hominis super terram non super coelum qui super coelum triumphant non sub terra qui sub terra quie scūt sed super terram quia qui super terram pugnāt Tsaba as the Hebrews read a continuall dimication or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greekes a Piracie by sea a Conspiracie by land or a temptation as the septuagint trāslate it a Conflict Combat battel a warring agonizing kinde of life in which al quoad maius minus haue their partes as Petrarch obserueth Hic in castris ille in Rostris in scholis in memore an agro in pelago in palat so hic ferro corpus ille animum dolis hic argutijs linguam armat hic pedibus ille equo hic currit ille nauigat omnes militant Many striue saith the Apostle but one receaueth the Crowne so many sight but there is but one sort of souldiers that receaue the reward Benaiah was honorable among thirtie but he attained not to the first 3 And so many a Benatah may fight and yet in fighting not attaine to the holie warfare of the Trinitie which is the first three Therefore as there is a Soe runne that ye maie obtaine so also is there soe fight that yee maie ouercome Non pugnanti sed vincenti Not to him that fighteth but to him that ouercommeth the aime the marke the scope the end the Cynosura the Causa Causae of our fighting to ouercome To him that ouercommeth But is man able to overcome hath he power to wil wil to desire desire to effect effect to continue Hath he strength to stand that is so weake force to fight that is so wearie meanes to ouercome that is so vnworthie The Pelagian and his heire apparant of that heresie Bellarmine in his 5. book de gratia libero arbitrio Bel lib. 5. de gra lib. arb answere that man though he be seeble weake wearie vnworthie yet hath he liberty and strength and free wil to run to continue and perseuere else were al precepts and exhortations and expositions and reproofes altogither in vaine For as the Pedestri senatores among the Papists aske what follie were it to exhort or commande vs to doe that which is not within our power or liberty to performe it were as if a man should exhort one to runne which were fast inclosed in a prison For answere whereunto I saie Austine by anticipation in his booke de gratia libero arbitrio answereth Bell. argument in his booke de gratia libero arbitrio Ideo Deus c. Therefore God commaundeth somewhat that man cannot doe that man maie learne to seeke abilitie of God to doe it Fides enim impetrat quod lex imperat for faith obtaines from God by praier what God prescribeth to man by law So that the Imperatiue in God begets an Optatiue in man not an Operatiue and therfore whē in David in one verse Psal 119. we read Tu praecepisti thou hast charged that we should keepe thy commandements hee addeth vtinam sic vie meae parentur O that my waies were made so direct that I might keepe thy statures his commande excitants gratia his assistance operans gratiam Commandement maie extende further then strength but Gods assistance stretcheth as far as his commandement He hath not only in an Actiue commāded Reuertere Returne but also in a Passiue Convertere be thou conuerted and therefore mans power is neuer operant vnlesse God be Cooperant We are al as spring lockes shut wee can of our selues not open for our naturales Potentiae Aquin. as the schooles speake be become naturales impotentiae and as S. Austine speaketh Libero arbitrio male vtens homo se perdidit ip sum So that whosoeuer will ascende Iacobs ladder must acknowledge still Dominus super scalā and howsoeuer the sword of the Lord and the sword of Gedeon maie goe togither yet the hand of Gedeon or the sword in his hand or the edge on his sworde is not able to pierce vnlesse God giue power Non enim tam agimus quam à Deo agimur Zanch. saieth Zanchius for man