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
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

and the asse a simili specie as a child begotten by a man but if Satan could beget a child he shold neither be a simili genere nec a simili specie for Satan is a spirit and hath but an assumed body but the child hath a body that is begotten of the father and therfore our fathers are called the fathers of our flesh Heb. 12.9 This is proper to a natural father and Satan cannot be called a father in this sense If Sathan could beget a child then this child were bound to honour his father but no creature is bound to honour the devill Sathan cannont be called the materiall cause of generation neither is there any materiall cause of generation here for all generation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 11. ex commixtione seminum Ier. 31.27 I will sow the house of Israel and the house of Iudah with the seed of men but Satan hath no seede The Scripture acknowledgeth onely two sorts of conception first Two sorts of conception onely spoken of in the Scripture when a woman conceives by her husband this is naturall generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is borne of a woman and begotten of a man and the second was that miraculous conception of the manhood of Christ in the wombe of the Virgin Mary conceived by the holy Ghost Another kinde of conception the Scripture acknowledgeth not Object But they say that Satan may steale the seede of a man and that will be a fit matter for generation The devills seede is not a fit matter of generation Answ How can Satan keepe in the vitall spirits in the seede when it is not in the proper place of generation If a mans bloud be let out of his veines can Satan keepe in the vitall spirits in the bloud when it is out of the vessels of it the divell when he lies with a witch his nature is cold as they confesse therefore his seede is not a fit mater for generation and is the mother able to nourish such a conception nine moneths in her bellie Object And if it be said that the devill hath begotten a child upon a woman as Merling Answ If there was such a one as Merling the devill beget him not by generation but it is more probable which Serarius holds writing upon Tobias that Satan can first make a womans bellie to swell as though shee were with child Secondly in the time of her delivery when she appeares to be delivered Satan can by slight present a child and make the people beleeve that the woman hath brought forth this child as hee brought serpents and layed them before Pharaoh making him beleeve that they were newly created serpents and the devill bringing the matter thus farre to passe then some evill spirit takes a body upon him and that body he directs and guides non ut forma informans sedut forma assistens and he doth strange things in this body Manie of old were deceived by this thinking that Satan lay with women and begat children and they misapplied that place of Gen. 6.2 The sonnes of God saw the daughters of men faire and they went in to them and begat gyants upon them and the Poets from thence fabuled also that Hercules was the sonne of Iupiter and his mother was Thetis the goddesse of the water and Alexander the sonne of Iupiter Hammon Now let us consider what Satan can doe upon the body of man What Sathan can doe upon the bodies of men and upon the soule when it is in the boby and upon the soule when it is out of the body First upon the body he can transport the bodies of men out of one place to another Sathan transports bodies and he can strike the body with diverse diseases He can transport the bodies Transportation is two-old imaginarie and reall transportation is twofold first imaginarie transportation and then reall Imaginarie transportation is when one is onely transported in mind When Ieremie was in Ierusalem he was bidden goe and hide his girdle at Euphrates in Babylon Ier. 13.4 this was but an Imaginarie transportation So when the Lord caried Ezekiel from Babylon to Ierusalem that he might see there the vile abhominations and Idolatry which they were committing in the temple of Ierusalem Ezech. 8.1 this was an imaginary transportation and not a reall A reall transportation is this when a man is locally removed from one place to another by a good spirit or by a bad by a good spirit as when the Angel transported Philip to Azotus Act. 8.40 and 1 King 18.12 When I am gone from thee the spirit shal carrie thee to some place that I doe not know by a bad spirit as the devill transported Christ out of the wildernesse to the pinacle of the temple Matth. 4. And in this sort of transportation this is to be observed that Satan in an instant canot transport a body out of one place to another Psal 14.4 Non de ventis sed de Christo loquitur propter a●tic ulum gracum qui affigi solet subjecto non praedicato the spirits of themselves flies nimbly as the windes doth Psal 18. compared with Heb. 1.7 sheweth this And as the lightning goeth from the East to the West in a sudden so doth the spirits quickly but when they carrie bodies they must fit themselves to the condition of the bodies for bodies cannot be carried but more slowly by reason of their weight and heavinesse How Sathan applyes himselfe to the condition of the bodyes when he transports them and so the spirits must f●t themselves to their condition and carrie them the more slowly so when the Angel wrestled with Iacob he fitted his strength to Iacobs strength The fire upon a sudden flies yet in greene wood we see it burnes but slowly so Satan must but slowly move the bodies when hee transports them There are many who denies such transportation of witches from place to place Those who denies reall transportation are injurous both to Ecclesiasticall Iudicatories and civill and they hold that it is onely an Imaginarie transportation and that Satan onely represents to their phantasies such imaginations but this opinion is most false and hurtfull to the common wealth and it is contrary to experience and innumerable examples of those who have beene really transported and then it is contrary to reason for what lets but that one evill angell may transport bodies from one place to another as well as good Angels may doe when as the evill angels have lost nothing by their fall either of their strength or nimblenesse And this opinion of theirs is contrary both to the Iudgement of the Church and the commonwealth and it favours to much this horrible and great sinne that it is not punished condignely as it deserveth for the Iudges who are of this minde either they punish not the witches at all or else but lightly sparing their lives and so they spare those

taken her for his wife hee might have safely dismissed her because it was error personae So when the Iewes tooke a false Christ for the true Christ here the covenant was of no force and they could never get salvation by such a Christ The second error concerning Christs person was when they denied the true Christ and all the benefits which the Church gets by him The disciples never fell into this errour either to take a false Christ for the true Christ or to denie the benefits which the Church gets by the true Christ Now I will set downe how those Iewes doe erre concerning Christ and hate him most deadly and all the benefits which the Church gets by him First they erre concerning Christs forerunner Elias They erre concerning Christs forerunner Iohn the Baptist and they take not Elias in gifts that is Iohn the Baptist to be Christs forerunner although Elias be alreadie come and they have done to him whatsoever they listed Vide abreviaturas Bux pag. 122. Matth. 17.12 but they expect Elias Tishbites in proper person and when they cannot answer any hard question propounded to them by their schollers they say Tishbi solvet nodos when Elias shall come he shall resolve all hard doubts Secondly They despise Marie the mother of our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they despise Marie the mother of our Lord and they call her Marah bitternesse and herba Mariae they call herba suspensi they denie that Iesus Christ was borne of a Virgin and they say that gnalma signifieth any other woman as well as a Virgin but this word gnalma is alwayes taken for a Virgin in the Scripture except Prov. 30.19 There the naughtie woman is called gnalma a Virgin when shee wipes her mouth and denies her adulterie yet she would seeme still to be gnalma a Virgin verse 19. and if gnalma were not a Virgin which should beare a sonne what signe were it to confirme trembling Ahaz against his doubting and feare would this signe confirme him to say that a woman should bare a sonne when he refused a signe offered to him either from above or beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 7.11 and this word hagnalma being written still with Mem clausum the Iewes themselves observe that this signifieth Marie to be a Virgin both before her birth and after The Iewes denie that a Virgin could beare a sonne They denie that a Virgin could beare a son they beleeve this that God made the woman out of the side of the man and why may they not beleeve this also that the holy Ghost did overshadow the Virgin Marie and created Iesus Christ in the wombe of the Virgin Marie The Iewes beleeve this that Aaron his rod did budde although it had not a roote why may they not beleeve this then that a Virgin did conceive and beare a sonne although shee knew not a man They acknowledge not the two natures in Christ Thirdly they acknowledge not the two natures in Christ that he is God and man Immanuel God with us Esay 7.14 and Davids sonne and Davids Lord Psalm 110.1 and Ithiel God with us Prov. 37.1 which the ancient Iewes acknowledged I will dwell amongst them Levi. 26. The Chaldee paraphrast paraphraseth it thus I will place my divinitie amongst the midst of the sonnes of Israel according to that of Iohn Ioh. 1.14 The word was made flesh and dwelt amongst us They mocke Christs offices Fourthly they mocke Christs offices and first his Kingly office Matth. 27.29 Haile King of the Iewes and his Priestly office Math. 27.42 He saved others hee cannot save himselfe and his propheticall office Prophesie who smote thee Matth. 26.28 They despise his Kingly office Wee have no King but Caesar Ioh. 19.15 So they despise his Priestly office cleaving to the ceremonies of the law when they stand to the ceremoniall Law they cannot be partakers of Christ crucified for that sacrifice which was burnt without the gate the people cannot be partakers of according to the Leviticall Law but Christ suffered without the gate therefore the Iewes who cleave to the ceremoniall law cannot be partakers of it Heb. 13 12 13. Then they despise Christs propheticall office Deut. 18.15 The Lord thy God will raise up unto thee a prophet from the midst of thee of thy brethren like unto mee unto him shall yee hearken He shall raise up a Prophet like unto me This note ficut as is taken three manner of wayes in the Scripture First for a note of paritie as Math. 10.15 It is enough for the disciple that he be as his master So Mat. 19.19 Thou shalt love thy neighbour as thy selfe See 1 King 22.4 and Gen. 44.18 Secondly it is taken for a note of Identitie as Matth. 20.14 I will give unto this last even as unto thee sicut tibi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph similitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphparitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph Identitatis eundem specie denarium So Luke 15.19 Make me as one of thy hired servants that is make me thy hired servant So Ioh. 1.14 We beheld his glory as the glory of the only begotten Son of God that is we beheld him the true sonne of God Thirdly it is taken for a note of similitude as Matth. 6.12 Forgive us our debts as we forgive our debtors and Math. 18.33 Shouldest thou not also have had compassion on thy fellow servant even as I had pittie on thee So Ioh. 17.22 that they may be one even as wee are one When it is said there the Lord wil raise up unto thee a Prophet like unto me sicut ego sum sicut is not a note of paritie there neither of Identitie but it is a note of similitude as if yee would say he will raise up a very true man as I am and a Prophet as I am This Prophet they were bound to heare but when there came another in his owne name him they heard but this great Prophet they would not heare Ioh. 5.43 Fiftly they abhorre and detest the name of Iesus Ieshuang and when hee is called Ieshugnoth They hate his proper name Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huiusmodi enim auctio vocis aucta significationis indicium est Robur Salutum Gen. 49.25 This word they divide into two and make it Ieshu gnavoth ac si Christus perversus esset where as Iesus is our Ieshugnatha omnimoda salus both in this life and in the life to come Psal 3.3 They will not so much as name the name of Iesus and blasphemously they say Nomen illius prutrescat Some of them say that the name of their Messias when he shall come shall be Shilo from Gen. 49.10 others of them say that his name shall be Chanina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud in Sanedrim cap. 11. which signifies grace from Ier. 16 3. Others of them say that his name shall be Menachim a comforter from Lament