Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	devil_n	seed_n	serpent_n	4,337	5	9.5644	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16366	A profitable and necessarye doctrine with certayne homelyes adioyned therunto / set forth by the reuerend father in God, Edmunde Byshop of London ...	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3283.3_PARTIAL; STC 3285.5_PARTIAL; ESTC S212	282,146	561

sonne-Chryst Iesu our Lorde to whome with the father and the holy ghoste be all honoure and glorye for euer Amen Io. Harpesfeld sacrae theologie professor Arch. London ¶ An Homelye of the redemption of man IT was declared vnto you good christen people in the last homelye howe oure fyrste parentes Adā and Eue were by the synguler goodnes and especiall fauoure of almyghtye God created ryghte worthye creatures and in the estate of parfytte innocencye It was also shewed howe thorought disobedience to theyr creator they broughte them selues and al mankind into the estate of euerlastynge damnation Now shall you consequentlye heare of the delyueraunce of man out of that dampnable estate that is of oure redemption For the vnderstandynge whereof you must perfytlye beare in mynde that the whole nature of man both in bodye and soule was thorough orygynall sinne greatelye defiled For the soule whych is the cheyf part of mā loste thereby the especiall gyftes of grace wyth whyche it was indued in the creation and besydes that it was also 〈◊〉 in the gyftes of nature as in memorye intelligence wyll and other lyke And the body whych is the inferior parte it also was by the meanes of orygynall synne brought to the necessarye estate of mortalitie so that it muste nedes die and was throughe that synne of our sayde fyrste parentes made weke and brought to be subiecte to 〈◊〉 drye kindes of infirmities and syckenes and nother coulde God of his iustice receaue man againe to fauor and state of eternall lyfe beynge thus in body and soule by his owne defaulte desyled vules he were first made pure and cleane againe nether man was able to helpe hym selfe herein no nor yet anye angell at al. Wherefore almyghty God whose mercy excedeth all hys workes pytienge the wretched case that mankinde was in dyd appoynt euen from the begynnynge his onely sonne the seconde person in trinitie to be the sauiour of the worlde and to restore mā agayne to perfit clennes both in body and soule and that by the way of very iustice in making a sull amendes and payinge a sufficiente raunsome for synne And thys sonne of God accordinge to the wyll of his father dyd take vpon hym the nature of man ioynynge to hys euerlastynge Godheade the whole and 〈◊〉 nature of manhode not making that nature of man which he toke a new of nothing as he dyd heauen and earth nor yet makynge it of a clod of earth as he dyd that body of Adam but he 〈◊〉 the nature of man of the very substaunce of the vyrgyn Mary his mother that like as Adam and Eue brought them selues all theyr posteritie through synne into the estate of eternal dampnatiō so Christ takinge vpon him the very selfe same nature beyng descended from Adam and Eue vnto the 〈◊〉 Mary and of her beynge taken and ioyned in hym to the 〈◊〉 in 〈◊〉 of person should by his in nocency through death wyllingly suffered in that his most innocent bodye not only hym self become immort 〈◊〉 haue glory euerlasting but make so many also partakers of lyke blessednes as shulde en ioye the merites of his passion Wherefore it is a very pernicious errour to thynke that chryst toke not his fleshe of the verye fleshe of the blessed Uyrgyne Mary his mother How coulde his death haue done me good yf it were not of the same nature that I am of therefore S. Paule in hys seconde chapyter of his Epistle to the Hebrues sayeth Qui sanctificat et qui sanctificantur ex vno omnes that is He that santyfyeth and they whych are sanctifyed are all of one and within a lytle after he sayeth farther Debuit per omnia fratribus assimulari vt misericors fieret fidelis 〈◊〉 ad 〈◊〉 〈◊〉 repropitiaret delicta populi that is Christe muste in al poyntes become like to his brethern that he myght be a mercifull fruithfull Bysshop to God ward to procure merci for the sinnes of the people If Chryst toke not the flesh of that Uirgin Marye howe is that promyse fulfylled which God made immediately after the falle of our first parētes when he thrust them out of paradise at which tyme he said vnto the serpente as it is written in the thyrde chapiter Genesis I wyll set 〈◊〉 betwixt the and the womans sede and it shall treade downe thy hedde Lo how mercifully God dealeth wyth mankynde He promysed that one shoulde be borne of the sede and stocke of Eue which should banquyshe our ghostly enemy the diuell Nowe in that he calleth hym the sede of the woman he moste playnely declareth that he must nedes haue in hym the selfe same nature that the woman had Agayne God makyng the second promyse of the same sede to come of the stocke of Abraham the patriarke said vnto Abraham as is wytnessed in the. xxii of Genesys In thy sede shall all the nations of the world be blessed many hūdred yeres after that he promyssed lyke wyse to 〈◊〉 Dauyd that the sede should come of hym to Which promyses of al myghty God were not to be verified in Chryst if he toke not that substaūce of his fleshe of the Uirgin Mary his mother But here it may seme straūge to some that almighty god seing he intēded from the beginninge to sēd hys sonne into that world to be incarnate for mans redēption did defer the sendinge of hym soo longe that is the space of foure thousande yeares or theraboute To whome it is to be aunswered that the long taryinge of Chryste before he was incarnate came not of lacke of good wyl in god towardes vs but of vnredines and lacke of good disposytion to 〈◊〉 hym on oure partes For if Chryste shoulde haue commen in the begynnyng of the worlde men would haue thought that if God had suffered them to vse theyr owne natural powers thei would haue attayned 〈◊〉 wel inough wythout any other helpe on Godes parte Agayne thoughe after longe experience and trauayle of man folowing the onelye lyghte of nature it was euydente that he ne ded a specyall ayde from God to the attaynynge of euerlastynge lyfe yet the worlde myghte haue demed that in case God of hys goodnes had geuen vnto manne some speciall lyghte and knowledge of hys wyll and pleasure that then vndoughtedlye wythout farther helpe he folowynge suche specyall lyght and knowledge myght be able well inoughe to attayne to euerlastynge lyfe Therefore to take all suche excuses a waye and that we should plainelye vnderstande that after we once fell into synne neyther the light of nature in vs neyther the knowledge of the wyll of God by speciall reuelation opened vnto vs was able to helpe vs god suffred mankynde to trauel fyrst by the light of nature secondly by the lawe of Moyses and yet man ranne styll farther and farther into damnation Whereby it appereth that thoughe knowledge of the truth be necessa ry to the attayning of 〈◊〉 lyfe yet suche knowledge be it

and lykenesses by thys is signyfyed the vnitie also of one nature and substaunce But to procede further concernyng the creation of man ye shall vnderstand that the second chapter of Moyses boke called 〈◊〉 in speciall maner doth recorde the seuerall making as well of the bodye of man by it selfe as also of the soule by it selfe And as touching the body scrypture doth there say that God fourmed or shaped it of the earthe Noting therby the excellēcy of mans body aboue the bodyes of other liuynge creatures For we rede not of anye other lyuyng creature that god shaped or fourmed the body of it but onely that he made it and that at the cō maundement of almighty god the earth brought fourth foure foted beastes the water in like maner brought fourth fysshes foules Only of that body of mā scripture wituesseth that God shaped it And as cōcerning the soule of mā it is written of it in the sayd second chapter of genesis howe that god bre thed it into the body which ii circumstaunces as they import a marueylous excellency of man aboue other bodely creatures so they most clerely declare thexcedyng great goodnes of God towardes man Now when god had in such a singuler fashion creted man he gaue hym souereigntie ouer all the fysshes of the sea ouer the foules of the ayer and ouer the beastes of the lande yea and made him a Kyng and Emperour on the earth And yet not satisfyed with al this he placed man in Paradyse that is in a most pleasaunt garden where he had planted all kynd of frute beautifull to beholde and delicious to eate for man to fede vpon onely one kynde of fruyte he charged hym on payne of death and that not of the body alone but of the soule also vtterlye to refrayne from which was the fruyte of the tree called in scrypture the tre of knowledge of good and euyl And lyke as in a most maruelous sorte he made Adam the fyrsteman so in as marueylous straunge a sort he made Eue the first woman euen of a rybbe taken out of Adams lefte syde and her he made parfytte and furnyshed her with like gyftes as he had done Adame the first man What canne we then thinke or deuyse that God might haue don more for vs in our creation then herein he dyd He made the soule immortall that is such as shulde continue for euer without ende He furnished it with moste singuler gyftes both of nature and of special grace also The body of man in the estate of originall innocencie had in it helth strength 〈◊〉 and other like qualities in the highest degre of perfection it had in it selfe then no fond lust or concupiscens no pronitie or inclination to euyl no 〈◊〉 in doing good no infirmitie or wekenesse no lacke or want of any qualitie fyt and decent for it The body of man was then obediente to the soule the soule altogether obedient to God So that on Gods parte oure maker and creator there is nothyng towardes vs but all perfection all great kyndnes al fatherly loue fauour Holy scrypture most euydently affyrmeth that al creatures were made good in their creation saying Vidit deus 〈◊〉 fecerat et erant ualde bona 〈◊〉 That is God sawe al things which he had made and they were very good Which thyng as it is generally true in all creatures concerning their creation so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency Thus we may perceaue that in the creation of man al was excellent parfytte whiche oughte greatly to inflame vs the more to loue and serue almighty God our most louynge creator But for asmuche as that blessed estate is lost mankynd by that losse thereof fell into extreme miserie and wretchednes it is consequently to be well considered of our part by what meanes man was brought from soo good and blessed a case to so euyll and miserable an estate whiche poynte well wayed is a sufficiente grounde to cause vs on the other syde vtterly to detest abhorre al synne For that greuous fal of man came of synne Synne it was for which God thrust man oute of paradyse synne it was that caused the fleshe to striue agaynste the spirite and the spirite agaynst the fleshe synne it was that broughte vnto mankynde necessitie of bodyly death and all the infirmities and diseases which man in thys transitory lyfe sustayneth synne fynally it was that cau sed all the posteritie of Adam and Eue to be borne in state of dampnation But some perchaunce are desyrous fardar to knowe by what meanes man was fyrst brought to commytte synne For the vnderstandyng whereof lette vs haue recourse to the iii. chap. of Genesis where it is wrytten how that that wyly serpent the deuyll came vnto Eue and sayde vnto her Why hath God gyuen you commaundement not to eate of euery tree in paradyse where vnto the woman answered and sayde of the fruyte which is in paradise we eate but of the frute of that tree that groweth in the myddest of paradyse GOD hath charged vs not to eate or touche it leste per chaunce we dye Then sayde the serpente to the woman Naye you shall not dye For God knowethe that whatsoeuer daye you shall eate thereof youre eyes shal be opened and you shal be like Gods knowynge good and euyll The woman therefore saw that the tree was good to eate of and beautifull to the eye and pleasaunte to beholde and she tooke of the fruite thereof and d d eate and gaue part to her husbāde who also did 〈◊〉 Thus through the prouocation of the deuyll man first fell into synne Wherefore as we must alwayes abhorre synne and forbeare it because of the greate misery it brought vs vnto so shold we no les 〈◊〉 and to the vttermost of our power fly the 〈◊〉 and all his suggestions knowing that thereby we 〈◊〉 fyrst induced to commytte synne For as thys oure aduersary was busy at the 〈◊〉 wyth oure fyrst parentes so is he no les but rather more busye with vs at thys present as 〈◊〉 Saynt Peter in the v. chapiter of his fyrst 〈◊〉 saying 〈◊〉 〈◊〉 the deuyl as a roryng lion goeth about seking whom he may deuour Thys aduersary of mankynde disdaynynge at the greate 〈◊〉 that Adam and Eue were in neuer ceasyd questyonynge and craftyug with the woman being the weker and frayler vessell vntyll he 〈◊〉 made them disobey gods commauudement by whych their doynge they lost the oryginal great innocency which they had at there creation which being lost nether the body woulde be obedient to the soule nor the soule to god but al was in man turned vpsidoune yea therby they fell also into necessitie of temporall death of body and which is worst of all into the estate of eternall damnation and euerlasting death both of body and soule But now because