Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	conceive_v	seed_n	womb_n	1,446	5	10.0770	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

flesh yet without sin to take away sin Heb. 2.17 18. Non ignara mali miseris succurrere disco In all things it behoved him to be mâde like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people who being tempted might be able to succour them that are tempted Now to participate of the nature of Mankind by propagation he was as was requisite born of a Woman an unspotted Maid whose womb was the seminary of our happiness according to the prediction Gen. 3. The seed of the woman shall break the serpents head And not to participate of Mans sin but to be Holiness to the Lord Armin. He was conceived by the Holy Ghost Quo nativitas saith one qua erat supra naturam sed pro naturâ mirabili excellentiâ naturam superans eandem virtute mysterii repararet Whereby the Birth which was above the sphere of Natures activity yet for nature surmounting Nature through the excellence of a miracle might repair the same by the unparallel'd virtue of an admired Mystery Thus the Word was made flesh by whose powerful word Flesh and all things visible and invisible in Heaven and Earth were made To him the Father of Heaven gave the order of Priesthood determining to have no other consideration or price for the ransom of transgressors but his flesh His righteous soul poured out for them should save theirs This was the reason why the Angel named him by command from Heaven JESVS At which reverend and holy Name carrying in it an intimation of our Redemption we the redeemed of the Lord in remembrance of the benefit purchased for as by him 1 Cor. 6.20 with a religious lowliness ought to bow to him the soul the body for the Lord Jesus hath bought both So that I may justifie with a forein Doctor Quòd faelix videri culpa possit quae talem meruit habere Redemptorem That sin may seem somwhat happy that stood in need of and obtained so prevalent so worthy a Redeemer To make good what hitherto hath been said of the Lords Messias I must pitch my thoughts upon two points 1. Upon the manner of ordering Christ Jesus our High-Priest 2. Upon his efficacious execution of this office He was ordered our High-Priest by covenant by oath The first was usual in the ordination of the Levitical Priests Cap. 2.5 My covenant saith the Lord by the Prophet Malachy was with Levi of life and peace This other is peculiar to the Priesthood of the Son of God after the similitude of Melchisedeck's For those Priestwere made without swearing of an oath but this by an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck In the covenant on Gods side with Christ Jesus our High-Priest there are two things The demand of an act to be performed and the promise of a liberal remuneration The thing demanded of him was the laying down of life for the life of the world a voluntary submission to the death of the Cross to free us from the cross of the second death The thing promised upon performance was He should see his seed Isa 53.10 he should prolong his dayes the pleasure of the Lord should prosper in his hand He should remain a Priest time out of mind and that according to the order of Melchisedeck that is by the punctual exercise whereof he should be advanced to the Regal dignity The covenant again on our Saviours side with God consisted also in other two things answerable to the former A free promise of yieldance to the demand of his Father and the acceptation of the promised reward See his reply Heb. 10.9 Lo I come to do thy will O God Which done being the shedding of his blood for the remission of sins to the lowest step of humiliation and exact obedience God did highly exalt him unto glory to be King of righteousness and Prince of peace Mutus fit oportet qui non laudarit Herculem giving him a name which is above every name that at the name of JESVS every knee should bow of things in heaven and things in earth and things under the earth c. Such was his heroick spirit anointed with the oil of gladness above his fellows that He endured the cross and despised the shame for the joy that was set before him Of this joy we with others that believe in him shall one day have an exuberant fruition For to this very end such an High-Priest became us To this Covenant of grace and peace God addeth an Oath which hath its use in this blessed Contract It tends 1. To the ratification of this Priesthood to make it sure 2. To the demonstration of the immutability and dignity of it For the first Albeit no word of God coming from his mouth can be taxt of the least inconstancy yet is he pleased to imitate men in their manner of contracting in matters of moment 1. To raise up our weak hopes to a sublime pitch of assurance in him 2. That our High-Priest trusting to a double Anchor that cannot be removed the one of Promise the other of an Oath might with an undaunted confidence sleight the reproach and undergo the pain that was to befall him For the second Gods oath exempts both this Priesthood and the second Covenant from all immutability containing in it a peremptory implicit decree for their eternity Quicquid juramento confirmat Deus id aeternum est immutabile Whatever God confirms with an oath is perpetual and unchangeable The reason why the Lord did not establish Levi's Priesthood and the first Covenant of Works with the sacred religion of a solemn oath was because he intended it an alteration in time to make the Lord Jesus a Surety of a better Testament not after the Law of a tarnal Commandement but after the power of an endless life By my self have I sworne said Abrahams God to him in thy seed shall all the nations of the earth be blessed This Seed is Christ proceeding from him after many successions of ages and generations this Blessing is the Redemption of Man-kind by that seed term'd the Son of Man in the execution of his Priestly Office which is irrecoverable A Saviour in solidum by which he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost that come unto God by him Faelices nos quorum causà Deus jurare voluit miseros si ne juranti quidem credimus Happy are we for whose sakes God would swear Most unhappy we if when he swears we believe him not but be disobedient It makes also for the dignity and honour of this Priesthood 't is of an higher estimation than that of Levi for unto that were sinners called to this onely the most Holy the Son of God The sacrifices of that though many

Mount Tabor where he shall be transfigured for ever Give thy possession on earth for expectation in Heaven Not as that French Cardinal who said He would not give his part in Paris for his part in Paradise Man is to be considered in a four-fold estate In statu 1. Confectionis as he was created 2. Corruptionis as he was corrupted 3. Refectionis as he was renewed 4. Perfectionis as he shall be glorified In the first estate we give to man a liberty of nature Adamus habuit p●sse si vellet sed non habuit velle quod posset In the third we grant a liberty of grace for if the Son make you free ye shall be free indeed And in the fourth estate we confess a liberty in glory All the doubt betwixt us and the Papists is of the second estate how man corrupted is renewed how he cometh into regeneration after degeneration And yet herein we consent that the will of man is turning unto God and in doing good is not a stock or stone in all and every respect passive for every man is willingly converted and by Gods grace at the very time of his conversion he willeth his own conversion And so the will of man is in some sort co-worker with grace for this cause Paul exhorteth us not to receive the grace of God in vain And to this purpose that saying of Austin is very remarkable Qui fecit te sine te nen justificabit te sine te Fecit nescientem justificat volentem The difference then is this they write that our will is a co-worker with grace by the force of nature we say that it works with grace by grace we will indeed but God worketh in us both to will and to work Man is called earth thrice by the Prophet Jeremiah Cap. 22.29 O earth earth earth hear the Word of the Lord that is as Bernard expounds Earth by 1. Procreation 2. Sustentation 3. Corruption Alas what is man Nothing I had almost said Somewhat less than nothing embarqued nine months in a living vessel at last he arives in the world Lord of the Land yet weeps at his possession in infancy and age fourfooted in youth scarce drest makes not his Will till he lie a dying and then dyes to think he must make his Will O quàm contempta res est homo nisi supra humana se erexerit Tantus quisque est quantus est apud Deum And the Lord God formed man of the dust of the ground Gen. 2.7 and breathed into his nostrils the breath of life and man became a living soul After the man is the woman made Gatak as a yoke-fellow standing on even ground with him though drawing on the left side Mulier quasi mollior the weaker vessel therefore to bo born withal Origen speaks somewhat contemptibly of women When Christ came into the Coasts of Tyrus and Sidon In Mat. 15.22 Behold a Woman Mira res Evangelista A strange thing O Evangelist that is the Author of transgression the mother o sin the weapon of the Devil the cause of our expulsion out of Paradise But Christ honoured women in lying in the womb of a woman He appeared first to women after his Resurrection and made them Apostolas apostolorum Apostles to preach his Resurrection to the Apostles There have been women of special note Sarah the Mother of the Faithful Hester the Nurse and preserver of the Faithful Women that ministred to Christ of their own substance c. There have been learned women Theano Crotoniatis was a Philosopher and a Poor too Pythagoras learned his natural Philosophy of his sister Themistocleas Clem. Alex. Olympia Fulvia Morata an Italian of the City of Ferrara taught the Greek and Latine tongues at Heidelberg Anno 1554. Aratha read openly in the Schools at Athens Leoptia wrote against Theophrastus c. Neverthelesse neither is the man without the woman 1 Cor. 11.11 neither the woman without the the man in the Lord. Mans Body PVulchrum corpus infirmis anima Isocrat est tanquam bonum navis malus gubernator The Philosophers say in respect of the substance of the body it consists most of earth and water but in respect of the vertue and efficacie it consists more of fire and ayre and so the body is kept in an equal temperature in the operation of the elementary qualities Omnia operatus est Dominus in pondere numero mensurâ that the humours may keep a proportionable harmony amongst themselves if this harmony be broken it bringeth destruction to the body As if the heat prevail then it bringeth Feavers if the cold prevail then it bringeth Lethargies if the moist prevail then it bringeth Hydropsies So that the extreme qualities heat and cold must be temperate by the middle qualities moist and dry For the body of man is like a Clock if one wheele be a misse all the rest are disordered the whole fabrick suffers Bodine observeth that there are three regions within mans body besides all that is seen without answerable to those three regions of the world Elementary Etherial and Caelestial His entrails and whatsoever is under his heart resemble the elementary region wherein only there is generation and corruption The heart and vitals that are divided from those entrails by the Diaphragma resemble the etherial religion As the brain doth the heavenly which consisteth of intelligible creatures Austin complaineth that men much wonder at the high mountains of the earth Hugo waves the sea deep falls of rivers the vastnesse of the Ocean the motion of the Starres Et relinquunt seipsos nec mirantur but wonder not at all at their wonderful selves And truly the greatest miracle in the world is that little world or rather Isle of man in whose very body how much more in his soul are miracles enow betwixt head and feet to fill a volume The body is not one member but many 1 Cor. 24.44 Head The head is the most excellent part of the body therefore the chief part of any thing is called the head Christ is called the Head of the Church and the Husband the head of the Wife And Israel is promised upon obedience to be made the head and not the taile Hence we uncover our head when we do homage to any man to signifie that our most excellent part reverenceth and acknowledgeth him In the head our reason and understanding dwells and all the senses are placed in the head except the touch which is spread thorow the whole body Besides the head is supereminent above the rest of the body and giveth influence to it There is also a conformity betwixt the head and the rest of the body And thus it is betwixt Christ and his Church he hath graces above the rest of his members he giveth influence and grace to them and he is like them The hair of the head as also the nails is an excrement 1 Cor. 11.14 and not to be

to be the chief good or deny him to be God He is holy too as he is man time was when he stood at defiance with the world John 8.46 Which of you convinceth me of sinne He did as every Minister should do vivere conscionibus concionari moribus live Sermons as well as preach them What an ancient Monke said of Saint Dunstane sometimes all Englands Metropolitane is more true of him he is vir totus ex virtutibus factus a man wholly composed of grace who according to Saint Peters report did no sin 1 Per. 2 22. neither was there guile found in his mouth The Devil who is Antonomastically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Matth. 4.3 with all his black Art could not infect his righteous soul he was free from yeelding to his temptations not from his tempting for as saith the Apostle We have not an High-Priest which cannot be touched with the feeling of our infirmities Hebr. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in all points tempted like as we are yet without sin He was holy not only legally as were the Leviticall Priests consecrated to the sacred services of the most high but morally too in a most absolute and exact conformity to the Divine Law hence is that speech of Russinus on the Creed Russinus Aquilei in Symbol Apostal Nil ibi turpe putandum est ubi sanctificatio spiritus inerat we must not have so much as a thought of any foulnesse of evil to be there where the holy Ghost took full possession by a total sanctification Where the fulnesse of the Godhead dwelt bodily Acts 3.14 't were impiety to imagine that the least unholinesse had any being there 'T is his peculiar title to be called the holy one and the just To make this his holiness clear as the Sun free from any cloud of black aspersion that a captious spirit might raise the Apostle addes three other Attributes which serve as a demonstration not to be contradicted he is harmlesse undefiled seperate from sinners The first quits him of all natural pravity wherewith the sons of Adam are originally infected the other of all blemishes of actual trespassing which defile the man the last of that guilt which through the transgression of the Law sinful men are subject In his conception he was without sinne so was he in his nativity thus harmless in his conversation upon earth he was blameless and unreprovable in the sight of God thus undefiled every way guiltless not incurring the least displeasure of his heavenly Father thus seperate from sinners For such an High-Priest became us He was harmless and innocent Aug. and that in his conception in his birth wherefore Saint Augustine speaking saith that Genus humanum Christus assumpsit non autem crimen humanum Christ in being the Son of man assumed the nature of man not the sin of man for his untainted Virgin-Mother blessed among women highly favour'd of the most high was overshadowed with the power of the highest by the coming of the holy Ghost upon her by which power she so miraculously conceived beyond the course of nature in her sacred womb that therein the Son of God became the Son of man the Word was made flesh But that son of man that flesh was without contagion that body which was prepared for him to be Domus divinitatis the house of the divinity as it is termed must needs have been sanctified for that holy use It was the work of the Spirit to purify that selected substance thereby to make it fit to be united to the second Person of the Trinity Sent. l. 3. D. 3. A. Wherefore saith Lombard that flesh which God vouchsafed personally to unite unto himself of the immaculate Virgin Sine vitio concepta sine peccato nata est was conceived without any pollution and born without any sin Yet was it not of an heavenly or of an aerial nature or of any other save of that same Cujus est omnium hominum care saith the same Author whereof is that flesh of all men But it was not so framed in the woman as ours it was sanctified by divine power ours is infected by natural Propagation Nam corporis nestri habuit pollutionem peccati non habuit said Origen his flesh had the nature of our body not sin the corruption of our nature Origen in Rom. 8. the Apostle averres that he was made in the likenesse of man Phil. 2.7 Like unto us in all things sinne only excepted That man to use Saint Hilaries phrase grounded on the Apostleo words Non fuit caro peccati Hilar. in l. 10. de Trinit sed similitudo carnis peccati was not the flesh of sin or sinful flesh but the likeness of sinful flesh Great is the difference betwixt similitude and identity 't is true that as he took our nature upon him so our infirmities wherein he was like to us but they were such as were void of evils none of them in him being defectus culpae Aquin. Sum. as the Schoolmen speak Criminal failings or weaknesses worthy blame but necessary consequences of our nature Whereupon Aquinas notes out of Gregory the great upon that part of the Angels discourse with the blessed Virgin That holy thing that shall be born of thee shall be called the Son of God That to distinguish betwixt his and our holiness it was foretold Christ should be born holy as for us we are not born holy but of unholy made holy but he is not made holy of unholy but born holy hence called Acts 4.27 The hely child Jesus In conclusion should any now demand of me in what manner I conceive the Word was made flesh without sin in what manner precisely the conception the assumption the union was effected whereby our nature in Christ was elevated to the perfection it attained unto in him With Chrysostom I ingeniously professe Chrysost in Rom. 1. Hom. 5 I know not 't is a mystery to be adored to be believed not to be curiously searcht into This much I know that there have been four wayes of making man One was the making man without either man or woman so was Adam made the second was to make man without a woman so was Eve made the third was to make man both by man and woman so we their posterity are made the last way was to make man without man by woman only and so was Christ made man who notwithstanding was not polluted by being in the Virgins womb no more than the Sun in the firmament receives infection from any place it shines upon here below From this transcendent purity of our High-Priests conception and birth whereby he is harmlesse there is aforded us a double comfort 1. By it the faithful are justified from the unholinesse of their impure conceptions Tales nos amat Deus quales futuri sumus ipsius dono non quales sumius nostro meritro Concil Arausican secund Canon