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
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

and full discharge unto him their surety and so a virtuall pardon of them Hence the answer or apology of a good conscience unto the cry of sinne the accusation of the law and the concurrence of this answer unto our salvation is made by the Apostle Peter to depend upon the resurrection of Jesus Christ his going into heaven and his being there on the right hand of God and the subjection of Angels authorities and powers unto him 1 Pet. 3.21,22 Hence is it also that the Apostle Paul inferreth the non-condemnation of the elect rather from Christs exaltation then his death because his exaltation is a cleere and full evidence that his death is abundantly satisfactory unto the justice of God Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Rom. 8.34 many sin Satan and the law may be ready and very forward to accuse but none of these have any power to condemne for it is Christ that died for us And in the death of such a person as Christ there cannot but be a fulnesse of satisfaction But of this without his resurrection we could have had but little assurance and therefore that with the following parts of his exaltation the Apostle makes the chiefe ground of his confidence yea rather that is risen againe He haith paid the utmost farthing for he is delivered out of prison He is risen nay he is exalted unto a throne a crowne a Kingdome He hath all power given unto him in heaven and earth He is sate downe at the right hand of God and there he hath authority to make intercession in the behalfe of all the elect for whatsoever he pleaseth If he were not disburd'ned of the guilt of our sinne God would never have thus highly exalted him never suffered him to have been thus neare him to have had such power and prevalency with him Because the father hath committed all judgment unto the sonne Joh. 5.22 the sonne himselfe concludeth the freedome of all believers from condemnation Verily verily I say unto you He that Heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Joh. 5.24 Thus you see how the fulnesse of Christs soveraignty dominion exempts believers from the guilt of sinne Now It is only guilt that makes men afraid of death hell it is the sting of death it is that which puts us into danger of hell fire therefore being freed from guilt we may be confident to be delivered from the wrath to come we need not fear the arrest of death or imprisonment in hell Christ our mediatour hath the keyes of death and therefore unto his death shall not be a prison but a bed or a withdrawing roome a place of repose He hath the keyes of hell and therefore he will suffer none of these to be cast into it for whom he hath prepared a mansion in his fathers house Secondly The fulnesse of Christs authority may comfort all his members against the power rage and raigne of sinne what complaint more usuall with believers then that of the violence of their lusts Oh say they our corruptions are so powerfull and vigorous as that we are afraid they will sometime or other break out unto our either disgrace if not undoing why if they would but looke off from themselves upon Christ Jesus at the right hand of his Father they might behold him invested with authority to mortify their most violent lusts to subdue their most head-strong corruptions He gave his Apostles power against uncleane spirits to cast them out Math. 10.1 and to heale all manner of sicknesse and all manner of diseases He gave the seventy disciples power to tread on Serpents and Scorpions and over all the power of the enemy Luk. 10.19 So he gives unto his disciples and members power to cast out uncleane habits every serpentine lust which are the spawne and broode of that great Serpent Indeed no wind so boisterous impetuous as the unmortified passions of men no sea so tempestuous so rough or restlesse as the hearts of unregenerate men Isa 57.20 The wicked are like the troubled sea when it cannot rest whose waters cast up wire and dirt The sea is calme sometimes but there is a perpetuall tempest in their bosomes their lusts are alwaies raging they are like a troubled sea when it cannot rest they cast up nothing but mire and dirt All their words and actions are not only sinfull but sins mire and dirt But now Christ is such a manner of man as that he can easily rebuke both the very wind seas obey him Mark 4.41 He hath such authority from his father as that he can in all the elect with a word as it were still the wind of passion and calme the sea of sinne and stay it 's proud waves Secondly The fulnesse of Christs power and authority yeelds comfort against the strength malice and temptations of Satan Christ hath the keyes of hell and therefore they that have interest in Christ have no reason slavishly to feare all the Divels in hell Satan indeed is the prince of the power of the aire but what is the power of the aire in comparison of the power of our mediatour All power in heaven and earth Satan is compared to a strong man armed Luk. 11.21 but in the next verse we find that Christ is stronger then he able to overcome and bind him to take from him all his armour wherein he trusted and to divide his spoiles Math. 12.29 Luk. 11.21,22 The Seed of the woman is able to overpower the seed of the serpent the utmost mischiefe that the seed of the serpent the Divell and his instruments can doe is but to bruise the heele and that is no mortall wound for it is farre from either head or heart but the seed of the woman Christ Jesus shall bruise the head of the serpent that is destroy the power the Kingdome and workes of the Divell 1 Jo. 3.8 It is true we wrestle not against flesh blood but against principalities against powers against the rulers of the darknesse of this world c. Eph. 6.12 But let us be strong in the Lord Jesus and in the power of his might for it is a power farre above all principality power might and dominion c. Eph. 1.21 Christ is the head of all principality and power Col. 2.10 And therefore Paul had good reason to be perswaded that neither Angels principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord. Lastly The fulnesse of Christs authority is a support and comfort unto all that belong unto him against opposition of men whether violent by persecution or fraudulent by heresy schisme Why should any member of the Church be diffident and distrustfull

became the author of eternall salvation onely to them that obey him to wit with the obedience of faith and with new obedience the obedience of good workes and sanctification Children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will not be perswaded will not hearken unto divine admonitions though never so perswasive who are refractory obstinate and impenitent in their disobedience and rebellion are hereby quite excluded from the sweet and comfortable influence of Christs sufferings though in themselves infinitely satisfactory and meritorious But this perfection or fulnesse of Christs influence upon his members we have set down as here in these places absolutely in it selfe so Rom. 5. comparatively as compared with the influence of Adam upon his off-spring Adam was the figure or type of him that was to come vers 14. to wit Christ Jesus in respect not of such things as were personall unto either of them but of that which is by them communicated unto many As Adam was a head root and fountaine of sin and death unto the universality of men so Christ was a head root and fountaine of righteousnesse grace and life unto the universality of Believers But now to prevent all mistaking before he prosecutes the comparison of similitude between their influences he first premiseth the great disparity that is between them and this he first affirmeth and then confirmeth 1. He affirmeth it vers 15. but not as the offence so also is the free gift But he doth not content himselfe with affirming it once but repeates it againe vers 16. And not as it was by one that sinned so is the gift The repetition was perhaps to signify the great weight of the points handled as also to import the more then ordinary incredulity that is in men generally touching them There is nothing almost in Divinity goes down more hardly with flesh and bloud then the imputation of Adam's sin and Christs righteousnesse Having thus earnestly affirmed this disparity he in the next place as strongly demonstrates it and that first generally secondly particularly by instancing in some particular heads of disparity 1. Then in generall he proves this disparity by way of comparison by arguing from the lesse unto the greater Vers 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many In which words by the grace of God is understood his favour and love and by the gift of grace is meant the obedience of Christ mentioned vers 18 19. which as Beza noteth in relation unto God is tearmed the gift by grace or the free gift because it is by him freely or graciously imputed to us in relation unto us it is stiled righteousnesse vers 18 Because by it imputed to us we are made righteous vers 19. Now this is here far advanced above the offence fall disobedience or transgression of Adam in regard of fulnesse of efficiency If that hath abounded this hath much more abounded much more overflowed It is a metaphor taken from rivers that overflow their bankes This superiority superabundancy of Christs obedience unto Adam's disobedience in point of efficacy may be demonstrated from the inequality that is between them in regard 1. of their generall Nature 2. Efficient 3. Effects 1. From the inequality that is between them in regard of their generall nature The offence or disobedience of Adam was privative Christs obedience or righteousnesse is positive and therefore more available and forcible unto salvation then that unto condemnation This is an argument urged by Pareus but I shall lay no great stresse upon it But proceed unto a second inequality that is between them in regard of efficients The disobedience of Adam was the disobedience of a meere man The obedience and righteousnesse of Christ was the obedience and righteousnesse of him that was God as well as man and therefore the merit of it infinitely surmounted the demerit of Adams sin and consequently was more able to justify and save then this to condemne and destroy If you will derive Adams sin higher from the Devill even yet he was but a creature and so infinitely short of Jesus Christ who was God man And hereupon we may conclude that there is more vertue in him the seed of the woman by way of eminency then there was venome in the head of the serpent He is more able to heale soules then Satan to poyson and infect them A third inequality between them is in respect of their effects in regard of their excellency difficulty and certainty of eveniency 1. Excellency By Christ's obedience we are restored unto greater mercies and priviledges then ever we were deprived of by Adam's disobedience Unto gifts without repentance as the Apostle speakes Rom. 11.29 Constancy irreversiblenesse in the justification of our persons such a firmenesse in the sanctification of our natures as is unconquerable by the gates that is power and policie of hell such an immortality of the body in our resurrection as is not onely à posse non mori a possibility of not dying but a non posse mori an impossibility of dying Secondly The effects purchased by the merits of Christ's obedience surmount those redounding unto mankind by the guilt of Adam's sinne in regard of difficulty It is farre more difficult to build up then to pull downe and destroy There is more merit and efficacy requisite for the justification and salvation of one soule then there is guilt and demerit for the damnation of millions Thirdly The effects of Christs obedience transcend those of Adams disobedience in regard of certainty of eveniency The actuall damnation unto which we are liable by the fall of Adam is preventable and avoidable by faith and repentance Whereas the grace of God and the gift by grace which is by one man Christ Jesus inferreth a hypotheticall necessity of salvation and so sensu composito excludes all possibilitie of damnation Secondly The Apostle proves the disparity betweene the influence of Christ upon his and the influence of Adam upon his particularly by instancing in some particular heads of disparity The first head of disparity is the difference between the meritorious cause of our guilt and condemnation by Adam and the Antecedents or occasions of ur justification by Christ The condemnation accruing unto us from Adam is onely for one sinne the judgment was to condemnation by one vers 16. that is by one offence One for number if we speake of that first sinne committed by him in paradise compleated in the eating of the forbidden fruite One for kind if we speake of that contracted from him usually called Originall sinne But now our justification by Christ is a full absolution discharge not only from the sin which proceedeth frō Adam but frō all other personall sinnes The free gift is of many offences unto justification vers 16. the bloud of Christ cleanseth us from all sins 1 Joh. 1.7