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
A69245	The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy; Anatome Arminianismi. English	Du Moulin, Pierre, 1568-1658.	1620 (1620)	STC 7308; ESTC S110983	288,727	496

knowledge of the truth And Verse 6. Christ gaue himfelfe a ransome for all Also that to Titus Chap. 2. The grace of God that bringeth saluation vnto all men hath appeared But that here by all are vnderstood any and men of whatsoeuer state and condition the very context and coherence of the place doth proue In that place to Timothy the Apostle would haue Kings to be prayed for in that place to Titus hee commandeth seruants to be faithfull and not to purlome Of this exhortation this is the cause and reason because the promise of saluation did belong to Kings although at that time they were strangers from Christ and to seruants although they were of an abiect and base state neither is any condition of men excluded from saluation Saint Austin doth thus take this place of the first to Timothy Enchirid. ad Laurent Cap. 103. And Thomas in his commentary vpon this Epistle And this thing is confirmed by the very words of the Apostle for he saith God would haue all men be saued and come to the knowledge of the truth Now it is manifest by experience that God doth not giue yea nor doth not offer to all and particular men the knowledge of the truth V. It is frequent in the Scripture to take the word all for the word any as Luke 12.42 Ye tithe Mint and Rue omneolus and all manner of hearbs And Mat. 9.35 Christ healed omnem morbum euery disease for euery kinde of disease You haue the like example Colos 1.28 In this sense Heb. 2. Christ is said to haue dyed for all VI. Furthermore there is no doubt but that the Apostle commandeth vs to pray not onely for Kings in generall but also for all seuerall Kings For we to whom the secrets of Election are vnknowne ought to hope well of euery one But he that commandeth vs to pray for Nero doth not therefore determine that God will saue Nero but onely forbiddeth vs to despaire of him VII The sense therefore of these words God would haue all men to be saued is this God doth inuite men of all sorts to saluation and doth exclude no condition of men from saluation For if God should absolutely will or should seriously desire all and particular men to be saued there would not be wanting meanes to him whereby he might effect what hee would and be made partaker of his desire his iustice yet remaining intire and mans liberty being not touched nor infringed VIII That place maketh no more to the purpose which they bring out of Rom. 14.15 Destroy not him with thy meate for whom Christ dyed For to destroy there is not to condemne but to scandalize and to offend the conscience of any by which deede as much as is in vs we would lead him to destruction For to destroy any one absolutely is not in our power So with the Apostle 2 Cor. 10.8 to destroy is the same thing as to offend with scandall and to slacken him that is doing the workes of piety IX In the second Epistle of Peter Chap 2. Vers 1. Christ is said to haue redeemed the false Prophets who denyed him but there it is not spoken of redemption from eternall death but of the freedome from ignorance and errour and the darkenesse of that age by the light of the Gospell which those false Prophets did corrupt by the mingling of false doctrine For to take redemption for any kinde of freedome is vsuall in the Scripture insomuch that resurrection is called the redemption of our bodies Rom. 8.22 Ephes 4.30 X. In the same Epistle Chap. 3. ver 9. Peter saith God is not willing that any should perish to wit because he is not the cause of the perishing of any one and because he admitteth all who are conuerted neither doth he reiect any one But he is not bound to restore to all those powers which were lost by mans fault nor to giue faith to all seeing man by his owne fault brought vpon himselfe the inability of beleeuing as wee haue proued at large in the eleauenth Chapter XI Ezechiel 18.23 God saith these words I am not delighted with the death of a sinner but that he should be conuerted and liue These words say nothing else then that God will not the death of that sinner who is conuerted But if he be not conuerted Arminius himselfe will not deny but that God doth will his death as the Iudge doth will the punishment of him that is gui ty God is not delighted with the death of a sinner as hee is a man but yet no man can deny but that God loueth the execution of his iustice XII Indeede in the 1 Tim. 4.10 God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauiour of all men But the Apostle there speaketh of the preseruation in this present life and of the prouidence of God which is extended to the preseruation of all men which care Dauid Psal 36. doth extend euen to the beasts for there God is called the preseruer of men and beasts The precedent words of the Apostle doth declare this We hope in the liuing God for he speaketh of God as he doth giue life to things created by him Alike place you haue Act. 17.25 XIII Arminius pag. 220. against Perkins doth bring the promise made to Adam concerning the seede of the Woman which saith hee doth belong to all particular men I answere that by this promise it is onely promised that Sathan shall be ouercome by the seede of the Woman but that it belongeth to all and particular men it is no where said The doctrine of the Gospell preached to Adam doth not so pertaine to all his posteritie as the precepts of the naturall law because the obedience of the law is a naturall debt but the doctrine of the Gospell is a supernaturall remedy Thence it is that the sinne of Adam against the law of God is imputed to all his posteritie but his faith by which he beleeued the Gospell is not imputed to his posteritie Nor if Adam by his incredulitie had refused the promise of the seede of the woman had therefore his posteritie fell from the hope of saluation Nay what that this promise of the seede of the Woman to breake the Serpents head is manifestly restrained to the faithfull alone For Sathan doth bruise the heele of the children of God alone seeing he killeth the rest with a deadly wound XIV The Arminians being driuen from the holy Scripture flie to their reasons and as they vse the Scripture without reason so they vrge reasons without Scripture They charge vpon vs this syllogisme as it were with a great dart when yet it is but a slender twig Whatsoeuer all men are bound to beleeue is true But all men are bound to beleeue that Christ dyed for them Therefore that is true The minor part of this Syllogisme is false and doth beare many exceptions For they to whom Christ hath not beene preached and who haue heard nothing of