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
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man

born of the Virgin Mary 2. Because God is not changeable and therefore the Deity is not changed into flesh 3. Because the Word took flesh and was not changed into flesh What then doth Christs conception of the holy Ghost signifie and import Three things thereby are signified The forming of Christs flesh Luke 1.35 That the masse of his humane nature was created or formed in the wombe of the Virgin miraculously and besides the order of things disposed of God in nature by the immediate working and operation of the holy Ghost without the seed and substance of man The power of the most High shall over-shadow thee Object But wee are also made of God Answ Wee are made of God mediately Christ immediately The sanctifying of Christs flesh That the holy Ghost did the same moment and by the same operation cleanse this masse and from the very point of the conception sanctifie it in the mothers wombe that is sith it became not the Word Foure causes of this sanctifying the Sonne of God to assume unto himselfe a nature polluted with sinne he therefore caused that originall sinne should not issue into it and that for these causes 1. That hee might be a pure sacrifice and a sufficient ransome for our redemption Hee hath made him to be sinne for us which knew no sinne 2 Cor. 5.11 that wee should be made the righteousnesse of God in him 2. That he might also sanctifie us by his sanctitie and holinesse For if Christ had been a sinner he could not have satisfied for us but himselfe should have remained in death Therefore could hee not have been our sanctifier neither by merit nor by his power and efficacy He● 2 11. 7 16. For hee that sanctifieth and they that are sanctified are all of one Such an High Priest it became us to have which is holy harmelesse undefiled separate from sinners 3. It was not agreeable unto the Word the eternall Sonne of God to unite personally unto him humane nature being stained and defiled wherein he dwelleth as in his own Temple For God is a consuming fire 4. That wee might know that whatsoever this Sonne speaketh Deut. 4 2● it is the will of God and the truth For Whatsoever is borne of flesh which is sinfull and not sanctified is flesh falshood and vanity Object But he was borne of a mother which was a sinner Why then should not Christ have sin Answ The holy Ghost doth best know how to sever sin from mans nature For sin is not the nature of man but came else-whence even from the Divel Mary therefore was a sinner but the Masse of flesh which was taken out of her substance was by the operation of the holy Ghost at the same instant sanctified when it was taken The uniting of his flesh to his God head The third thing which is sanctified in that Christ is said to be conceived by the holy Ghost is the union of the humane nature with the Word For the flesh of Christ was together both created or formed and also sanctified and united to the Son of the holy Ghost immediatly but of the Father and the Son by the Spirit The sense and meaning then of this Article Which was conceived by the holy Ghost is The full meaning of the Article conceived by the holy Ghost 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ 2. That he separated all uncleannesse and contagion of originall sin from this conceived off-spring 3. That he united in the very moment of the conception the flesh with the Word in a personall union It is added further in the Creed that he was born of the Virgin Mary that is of the Virgins substance Five causes why Christ was born of the Virgin Mary namely that we might know him to ●e and that chiefly for these causes True man That the truth of the humane nature assumed by the Son of God might hereby be signified unto us to wit that he was conceived by the power of the holy Ghost and born true man of the substance of Mary his Mother that is Though the flesh of Christ were miraculously conceived yet it was taken and born of the Virgin T●●● seed of David That wee might know Christ our Mediatour to be the true seed of David that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seed of David Isaac and Abraham of whom also the virgin Mary her selfe came yea of the very selfe same masse of Adam whereof both they and wee are The Messias That it may certainly appeare unto us that this Jesus born of the Virgin is that Messias promised unto the Fathers Behold a Virgin shall conceive Esay 7.14 Gen. 3.15 and beare a Sonne The seed of the woman shall break the head of the Serpent For it was fore-told by the Prophets that the Messias the Redeemer of mankinde should be borne of the stock of David and that by a miraculous conception and birth having a Virgin for his Mother Wherefore seeing both that is both the prophesies and the miracles are in this Jesus fulfilled there can be no doubt but that this is the Messias true man and true God the reconciler of God and man Without sin That this Christs birth of a Virgin might be a testimony that he is pure and without sin sanctified in the wombe of the Virgin by the vertue of the holy Ghost A signe of our new birth John 1.13 That wee might know the Analogie which is between Christs nativitie and the regeneration of the faithfull For Christs birth of the Virgin is a signe of our spirituall regeneration which is not of bloud nor of the will of the flesh nor of the will of man but of God Quest 36. What profit takest thou by Christs holy conception and nativitie Ans That he is our Mediatour a He. 7.26 27. and doth cover with his innocency and perfect holinesse my sins in which I was conceived that they may not come in the sight of God b 1 Pet. 1.18 19. 1 Pet. 3.18 1 Cor. 1.30 Rom. 8.3 4. Esay 53.11 Psal 32.1 The Explication Two benefits of Christs conception and nativity TWO benefits wee reape from Christs conception and nativity Confirmation of faith A confirmation of our faith that hee is the true Mediatour Consolation A consolation that we through this Mediatour are justified before God The reason hereof is because he cannot be a Mediatour between God and men who is not himself man who is not righteous who is not united with the Word that is who is not by nature true God and true man and of sufficiency and ability to bestow on us his salvation purchased for us For such an High Priest it became us to have which is holy harmlesse underfiled separate from sinners

of all urge but coldly because they are destitute of true vertues A good conscience A good conscience which is not really and truly but in the godly who perfectly know that God is at peace with them by and through Christ the Mediator Now if God be favourable and gracious unto us we cannot but enjoy tranquillity and quietnesse of mind The Philosophers comfort not theirs on this manner for the Philosopher being once afflicted thinketh Why doth not good fortune follow a good conscience and therefore he murmureth against God and fretteth as did Cato and others The finall causes or their afflictions 1 Cor. 2.32 Act. 5.41 The finall causes which are 1. Gods glory which shineth in our delivery 2. Our salvation for We are chastened of the Lord because we should not be condemned with the world 3. The conversion of others and the enlarging of the Church For this cause the Apostles rejoyced that they were counted worthy to suffer rebuke for Christs name namely the conversion of others and strengthening of many in the faith The Philosophers say It is a good end for which thou sufferest that thou maist save thy Country and attain unto everlasting renown and glory But yet in the mean season wretched man he thinketh What will these things profit me when my selfe perish The comparing of ends ●●ents The conference and comparing together of events It is better for a short time to be chastised of the Lord then to live in plenty and abundance of all things and to be pulled from God and to run into everlasting perdition The Philosophers conferring and comparing evils together find but little good arising out of so many evils but the principall good for the obtaining whereof we ought to suffer whatsoever evils they are wholly ignorant of The hope of recompence Mat. 5 12. The hope of recompence or reward in this and another life Your reward is great in heaven Wee know that there remaine other blessings for us after this life nothing to be compared with the moment any afflictions of this present world Even in this life also the god●y receive greater blessings then other men for they have God pacified and pleased with them and other spirituall gifts Corporall blessings though they be small Mar. 10. ●9 30. yet are they profitable for their salvation There is no man that hath for saken house or c. but he shall receive an hundred fold now at this present and in the world to come eternall life Psal 37.17 Rom. 5.3 John 15.20 Phil. 2.5 2 Cor. 8.9 A small thing that the righteous hath is better then great riches of the ungodly We rejoyce in affections c. A recompence in small evils doth in some sort comfort the Philosophers but in great evils not at all because they think that they had rather want that recompence then buy it so dear because it is but uncertain small and transitory The example of Christ and his Saints who have suffered before us The example of Christ and his saints The servant is not greater then his Master And God will have us to be made like to the image of his Son Let us accompany therefore Christ in ignominy and glory This the thankfulnesse which we owe requireth because Christ died for our salvation Holy and godly Martyrs have suffered and have not perished in afflictions Wee are not to challenge any peculiar estate unto our selves or better then theirs sith that we are not better then they but much worse They have endured the crosse and have been preserved by God amidst their afflictions let us then expect the like event because the love of God towards his is immutable and knoweth no change Matth. 5.12 1 Pet. 5.9 So did they persecute the prophets which have been before you Resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world The certaine presence assistance of God The presence and assistance of God in afflictions God is present with us by his Spirit strengthening us and comforting us in our crosse not suffering us to be tempted above that wee are able but even giving the issue with the tentation and alwaies poising in equall balance and proportion the affliction and our power that thereby wee may be able to endure unto the end We have the first fruits of the Spirit Rom. 8.23 Psal 91.15 Joh. 14.16 18 23. Isa 49.15 I am with him in tribulation He shall give you another Comforter that he may abide with you for ever I and my Father will come unto him and dwell with him I will not leave you comfortlesse Can a woman forget her childe and not have compassion on the son of her womb Though she should forget yet will I not forget thee The finall and full delivery The finall and full delivery is the period of all the rest The first is the ground and principall but this is the end and consummation for as of punishments so also of delivery there are three degrees 1. In this life where we have the beginning of eternall life 2. In our bodily death when the soul of poor Lazarus is carried into Abrahams bosome 3. In the resurrection of the dead and their glorification after the resurrection when we shall be both in body and soul perfectly blessed Then shall God wipe away all tears from their eyes Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERY ON THE 5. SABBATH Quest 12. Seeing then by the just judgement of God we are subject both to temporall and eternall punishments is there yet any means or way remaining whereby we may be delivered from these punishments and be reconciled to God Ans God will have his justice satisfied a Gen. 3.37 Exod. 20.5 23.7 Ezek. 18.4 Matth. 5.26 2 Thess 1.6 Luke 16 2. Rom. 8.3 wherefore it is necessary that we satisfie either by our selves or by another The Explication AFter it hath been shewed in the first Part that men are become obnoxious unto everlasting pains and punishments by reason of obedience not yeelded unto the Law a question by and by ariseth Whether there is or may be granted any escape or delivery from these punishments To this question the Catechism maketh answer that delivery is granted so that perfect satisfaction be made unto the law and justice of God by sufficient punishment paid for the sins committed for the law bindeth either to obedience or that being not performed to punishment the performance of both which is perfect righteousnesse and justice and on both followeth the approbation and allowing of him in whom that righteousnesse is Now the means and manner of satisfaction by punishments are two One by our selves which the law teacheth and the justice of God requireth Legall satisfaction Galat. 3.10 Evangelicall satisfaction

Booke entituled The inhumanation of the Word of God other Greeks commonly call this The Incarnation which word is made out of the sayings of Scripture in which the Incarnation of the Son of God is chiefly grounded John 1.14 The Word was made flesh and dwelt among us 1 Tim. 3.16 God was manifested in the flesh Heb. 2.14 Because children are partakers of flesh and blood the Son of God himselfe was made partaker of the same and ver 16. He tooke not on him the nature of Angels but he tooke on him the flesh is of God To this purpose are the Angels words to the Virgin Mary Luke 1.35 The holy Ghost shall come upon thee and the vertue of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Son of God And that of the Apostle Gal. 4.4 God sent his Son made of a woman out of which is understood that this Incarnation is the miraculous assumption of humane flesh or nature by the operation of the holy Ghost in the Virgins womb being performed by the Son of God into the unity of his personality 3. Beleeve faithfully In the Greek it is firmely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last Article it is faithfully and firmely of which the first respects the sincerity of this faith purified from errour deniall and heresie whatsoever concerning this mystery the latter requires an assurance and confidence of salvation in the Son of God incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being opposite to doubt and conjecturall opinion ARTICLE II. Of the Creed the X. This then 4. is the right Faith 5. that wee beleeve and confesse that 6. our Lord Jesus Christ 7. the Son of God is 8. God and man The Declaration 4. RIght faith The right faith concerning the Incarnation of the Son of God is briefly set out in two heads The first is of the very mysterie of the Incarnation or of the person of the Son of God incarnate The later is concerning his office or the mysterie of our redemption which was performed and to be performed by him in the flesh It is equally necessary to salvation to beleeve both and the first for the later The faith of which except it be held entire and untainted as the Gospel declares it to beleeve Christ to be God and man which the divels also beleeve and tremble will help nothing to salvation 5. That we may beleeve We must beleeve and confesse because with the heart we beleeve unto righteousnesse and with the mouth we confesse to salvation 6. Our Lord. So the Angell calls him the same day he was borne Luke 2.11 There is borne to us this day a Saviour which is Christ the Lord And the New Testament in very many places chiefly 1 Cor. 8.6 We haue one Lord Jesus Christ. And he will be so called of us John 13.13 You call mee Lord and you say well for so I am Hence in the Creed we beleeve in Jesus Christ our Lord. The Septuagint every-where expresse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord by Gods proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is worth the observing because it affords an ample argument of the true Deitie of our Lord Jesus Christ For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same that Jehovah surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord is God Jehovah The Son of God then is our Lord by a two-fold dominion one of his Deitie common to him with the Father and holy Ghost which is his absolute power over all things the other is of mediation proper to himselfe by which as he is the Mediatour between God and men he alone is at the right hand of God appointed head of the Church over all things Ephes 1.22 7. He is the Son of God Not a son by the grace of creation as the Angels are Gods Sons Job 1.6 nor a son by the grace of adoption as those that are predestinate are adopted to be sons by Jesus Christ Ephes 1.5 but the proper Son of God Rom. 8.32 The onely begotten of the Father John 1.14 Begotten before all created things from eternitie Prov. 8.23 25. Whose going forth from the beginning from the dayes of eternitie Mich. 5.4 By whom all things were made and without whom nothing was made that was made John 1.3 8. God and man Not God alone for so he were not truly Christ that is anointed for God alone is the anointer not the anointed Nor man alone for so he were not truly Jesus that is a Saviour for man alone is not the Saviour but the saved but God and man one and the same Son consisting of two natures the divine and the humane in the unitie of the hypostasis Furthermore why the Son of God the second person of the blessed Trinitie rather then any of the other persons to wit the Father or the holy Ghost united humane flesh to himselfe although that humane reason should stand amazed Christian faith should humbly adore and not search this mysterie some reasons notwithstanding are unfolded by Divines not improbable to wit that it was fit that he who was the Son of God begotten of the Father before the world should likewise be the Son of man borne in time of the substance of his mother First lest by the Incarnation the denomination of the divine persons should be changed or a confusion introduced which had hapned if either the Father or the holy Ghost or all together by the dispensation of the flesh had challenged to themselves the name of Son Secondly the benefit of the Incarnation was by God ordained and bestowed upon men for this end that wee might become the sons of God for it was meet that we should be made Gods adopted sons by him who is Gods naturall Son Thirdly it was most convenient that he who had obtained a middle place among the creatures should be repaired by the middle person of the Trinitie that there might be a decent correspondencie between the middle and middle Now man hath a middle place among the creatures having obtained to be under the spirituall and above the corporeall creatures it was then fit that man should be repaired by the middle person of the Trinitie Lastly there is nothing more decent than that decayed nature should be restored by him by whom it was created because all things were made by him John 1.3 therefore man was to be repaired and restored to his former dignitie by the Son of God ARTICLE III. Of the Creed the XI 9. He is God 10. of the substance of his Father 11. begotten before the world and man 12. of the substance of his mother 13. Borne in the world 14. Perfect God 15. Perfect man of a reasonable soule and humane flesh subsisting 16. Equall to the Father according to his Divinitie 17. inferiour to the Father according to his humanitie The Declaration 9. HEe is God It is as evident that the proper and onely begotten Son of God is God