Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	lord_n	seed_n	serpent_n	3,151	5	9.3894	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44277	Apokalypsis anastaseōs The resurrection revealed, or, The dawnings of the day-star about to rise and radiate a visible incomparable glory far beyond any since the creation upon the universal church on earth for a thousand yeers yet to come, before the ultimate day of the general judgement to the raising of the Jewes, and ruine of all antichristian and secular powers, that do not love the members of Christ, submit to his laws and advance his interest in this design : digested into seven bookes with a synopsis of the whole treatise and two tables, 1 of scriptures, 2 of things, opened in this treatise / by Dr. Nathanael Homes.	Homes, Nathanael, 1599-1678.	1653 (1653)	Wing H2560; ESTC R4259	649,757	646

against Christ and scattered to this day SECT V. The fifth place for Christs Personall appearance Zephan 3.14 to end of the Chapter Sing O Daughter of Zion shout O JSRAEL the Lord hath taken away thy judgement he hath cast out thine enemy the KING OF ISRAEL even the LORD is in the MIDST OF THEE In that day it shal be said to Jerusalem feare thou not the LORD THY GOD IN THE MIDST OF THEE IS MIGHTY he will save he will rejoyce over thee with joy I will gather them that are sorrowfull Behold at that time I will undoe all that afflict thee I will gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame c. NOw when was Christ ever so in the midst of Judah and Israel as to doe thus therefore this is yet to be fulfilled CHAP. VI. The close of the second Booke in a generall briefe Discourse of Christs visible appearance to the Saints on earth afore the ultimate Day of Judgement § 1 I Have spoken but briefly to the last Scriptures and shall no longer insist distinctly upon this Head of proving by peculiar places of Scripture the Personall visible appearance of Christ at the setting up of his Kingdome before the end of the World because we shall have many sprinklings of this in the prosecution of the whole of the point yet remaining about the Kingdome it selfe § 2 Only meane while I would have the Reader observe from the Scriptures that have been alleadged That Christ must be a King visibly it must visibly appeare he is a King or else men that are only sensible will never be convinced which is the maine intent of Christs visible appearance so that the Kings of the earth that of all men are drowned in sensuality shall come and submit to his Kingdome Rev. 21. and elsewhere as we have heard afore § 2 And is there not all reason that the King of Kings the Sonne of Man should be as compleatly and apparently King as the Kings that are under him They have not onely Authority by Writs Warrants Proclamations c. to punish or encourage by their Officers but they visibly are crowned sit in the Throne beare the Scepter and attended upon all just occasions with a visible power Then it is all equity that Christ also should not onely have sovereigne Authority but also a visible power so as he may visibly appeare to his very enemies to be King over all the earth § 3 Yea earthly Kings have as a providentiall care over all their subjects even to the punishing of the rebellious so also have they their secret way of insinuation and ingratiating towards their favourites and their manifest glorious presence at Court in the Metropolitan and most magnificent place of the Kingdome Therefore at least no lesse must be allowed to Christ viz. a providentiall power over all the world A spirituall efficacie over his Kingdome of grace or visible Church and a visible glorious reigning over all his true Saints § 4 Now Christ is not King in glory in the highest heavens with and over all his Saints for all shall not be there according to the common Tenet till the Lord Christ hath resigned all his power according to 1 Cor. 15.28 or at least when he hath brought all the elect soules to their bodies by a resurrection and changed them whom he findes alive at his coming and so brought them all to ultimate glory just then he layes downe all his authority So that he doth not reign with and over all his Saints in ultimate glory at all § 5 But he must be a visible King of visible glory over the Church made very glorious upon earth at his next appearance afore the ultimate judgement according to the Scriptures aforegoing A great comfort to the bodies in the grave that they shall not there lye so long as to the ultimate judgement when all the wicked shall bee raised as is evident by comparing vers 2. c. of Rev. 20. with vers 8. c. And a great comfort to them alive at his coming that have waited for him faithfully to the last and worst of the Tragedie of evill times § 6 I need not speake to the first two Kinglinesses of Christ viz. Providential of power and spirituall of grace But a word will do well here to the last viz. his visible glorious appearance before the ultimate day of judgement making all the world sincere or altogether seeming Saints and reigning over them as the alone Monarch He must as visibly succeed in government he foure mettals Dan. 2. and the foure Beasts Dan. 7. both signifying the foure Monarchies viz. the Chalde-Babylonian the Medo-persian the Grecian and the Roman as these foure did visibly precede him in government Dan. 2.44.45 The God of Heaven shall set up a Kingdome which shall never be destroyed and the Kingdome shall not be left to other people but it shall breake in peeces and consume all these Kingdomes and it shall stand for ever And all this comes to passe in that the stone Christ Jesus cut out of the mountaine without hands brake in peeces the iron the brasse the clay the silver and the gold Dan. 7.13 14. The rest of the Beasts had their Dominion taken away The Sonne of Man comes with the Clouds and the Ancient of dayes gave him dominion and glory and a Kingdome that all people and Nations and languages should serve him So that Christ at his next appearance is the fifth Monarchy § 7 When the Lord spake but little to Eve of his dominion over the seed of the Serpent and consequently his succour of the seed of the woman how did he anon and after and all along the New Testament begin to act in Types this visible Monarchy He appears to Moses in a burning bush to give a visible signe of his presence to deliver Israel out of Egypt And appeares to Israel in a pillar of a Cloud and of fire sensibly to signifie he was their convoy They are a Royalty as Peter calls them but God onely their Monarch Moses and after Samuel were onely Interpreters between them and their Monarch And therefore when they rebelled against Moses it is reckoned as a rebellion against God And when they refused Samuel it is charged upon them that they refused God to be their Governour The Arke is placed amidst the Camp Numb 2. as the pledge of God to be their Generall Accordingly they carried the Arke in battell with them 1 Sam. 4. as having that opinion of it So verse 4. The people sent for the Arke of the Covenant of the Lord of HOSTS which DWELLETH between the Cherubims And so the Philistims conceived For when the Israelites shouted at the coming of the Arke into the Camp of Israel the Philistims vers 7. are afraid and they said God is come into the Camp This Arke led them through Jordan as it did as it is

c. As saith he Our beloved brother Paul speaks of these things in all his Epistles which unlearned and unstable men wrest So that in Peters judgement many things of this New Heavens and New Earth and of this glorious time are in Pauls Epistles but being as Peter hints profoundly delivered are not understood by many but perverted as we see at this time Well let us understand Paul better then so In that Rom. 8. verse 18. c. The sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us mark REVEALED and IN US It is a bringing downe glory to us into us Then it follows verse 19. The earnest expectation of the creature waiteth for the manifestation of the Sonnes of God Mark It is here plaine that the natural creature is meant not the spiritual new creature viz. the regenerated souls They are the Sons of God And these two are contradistinct And mark further that it is said It waits for the manifestation of the Sonnes of God whereas glory in the highest heavens is an hiding of them from the Creation and would disappoint it of its expectation which must not bee because that expectation and waiting is the instinct of the creature And that is so much as that it may not be in vaine By that a tree grows to his period of age be it in never so many hundred yeers c. Accidentals of wens and warts winds and weathers doe not eradicate his instinct The curse is accidental to the creature not of the essence the creation still by instinct looks for his former state in Adam and therefore as notwithstanding nipping winter the creature every spring hath its petty resurrections as types and pledges of the great as the little Jubilee of the great So its expectation by instinct shall not faile of the great Restauration And this accidentall the Apostle argues in the next verse sc 20. The creature was made subject to vanity not willingly sc not essentially of its essential frame but by reason of him who subdued it under hope i. e. The creature was made substantially glorious essentially exceeding good and then after Adams fall which that it was the same day or suddenly after his creation I cannot yet believe Divines best reasons are not to mee convincing I cannot thinke that God would make such an excellent piece to be like a bubble or sparke Though in the third Chapter of Genesis is presently mention of Adams fall and Chapter 4. of Adams two sonnes yet Adam was an hundred and thirty yeers old when he had his third son sc Seth. I say then after Adams fall it was subject to vanity i. e. fading and unconstant with changes by Winter and Summer by him who subjected it sc by Gods curse on the creature not in anger to it but as a punishment to man whom as a Lord they should have served But God subjected it not for ever to that condition but under hope As he cursed man not forever but gave him a promise of salvation by the seed of the woman Christ that the Serpents head shall be bruised scrooched And so as man by distinct hope waites and God is mindfull of that promise above foure thousand yeers after Rom. 16.10 So the creatures have an instinct of hope impressed on their essence that they shall be restored And here is a promise for it in this 8. of Rom. verse 21. That in perfection they shall serve their Lord viz. Man being restored to his perfection by the man Christ Jesus There is a shadow of this instinct in all plants sleeping birds c. in that they live in Winter in secret and every Spring put forth in hope as the Apostle speaks that the time is come And if that be not the time then at next Winter they retire againe and wait another Winter Just as men did rationally Luke 24.21 wee hoped that this had been he c. And Act. 1. Mr. Wilt thou then at this time restore the Kingdome to Israel If not they must wait longer And as men distinctly so the creation instinctly For the promise is sure to both Verse 21. The creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God See againe the creature and the sonnes of God are two distinct things To understand the minde of the words note first that Bondage imports the creature came into this condition not from its original essence and first constitution but accidentally and violently by mans corruption sc the Fall in Adam Secondly Note that corruption is of three sorts ¶ 1 In a physical or natural respect as now the natures of all the creation are corruptible dissolvable fading as in Autumn Winter or other periods or to be corruptible with malignant qualities as the elements of aire water c. and plants grow unwholesome c. The Stars to be ecclipsed clouded and stained with malevolent constellations blasting and hurting things below and all to the defacing of their glory and dis-service to the Saints ¶ 2 In Civil respects or uses They are worne and wasted and wearied and bruised for the use of man As Land Cattel Plants c. ¶ 3 In a spiritual respect so by the sinne and corruption yet remaining in the best of men they are made to serve for sinfull uses not onely by the wicked but sometimes by the Saints as when they are used to superfluous superabounding banqueting or to please our pride or the vanity of our minds c. § 3 Now to be delivered from this corruption into the glorious liberty of the Sonnes of God imports That as the Saints shall now be advanced to the full liberty of the Sons of God sc they shall be no more under the bondage of infirmities of nature or Satans temptations or the imperiousnesse of sin or the violence of unjust men but shall bee naturally civilly and spiritually free from having receiving or doing any hurt their state shall be a full liberty and a glorious one so all the creatures of the whole creation shall partake of the same liberty thus far ¶ 1 They shall be delivered from the corruption and fading that adheres to their nature ¶ 2 They shall be delivered from the violence done to them by men ¶ 3 From their sinful use ¶ 4 Shall be delivered to their right owner viz. to the second Adam and his posterity who shall onely use them well As man shall not sweat and toyle in labour which was the curse on Adam after his fall and therefore now to be taken off so man shall not oppresse and grieve and discourage the creature How plaine then is this Text of the Restauration of the Creation to them that will understand And this was never yet fulfilled but spoken to Saints as yet expecting it verse 22.23 The creature groans and travelleth in pain till now sc under the corruption before explained and not only

tranquillous and most happy life because the earth then shall not be infested with any noyse of Arms. And all those wars which before were stoutly waged by reason of the difference of Religion shall then cease The cause ceasing the effect ceaseth After the Prophet had spoken of the time of the Messiah presently he proceeds to those things that are to follow viz. to the day of judgement and the resurrection of the dead For saith he the day of the Lord shal be on every one that is proud and lofty c. upon all the Cedars of Lebanon and upon all the oaks of Bashan and upon all the ships of Tarshish c. No doubt saith he but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF THE LORD the Prophet signifies the day of judgement as we shall afterward demonstrate which otherwise is called the day of resurrection of the dead for then the dead are judged called also the day of the Lord because a day of admiration Nothing then that is ordinary shall be done but all above nature c. He alleadgeth likewise for the said head of this Chapter that in Isa 23.14 They shall lift up their voice they shal sing for the Majesty of the Lord c. And Isa 49.14 c. But Zion saith the Lord hath forsaken me c. Can a woman forget her sucking child Psal● 72.16 And they of the City so Menasse renders it shal flourish as the here out of the earth Thus far we have shewn by Scripture saith he that the resurrection of the dead shall be conjunctive to the coming of the Messiah next it remains to be proved that the Ancients were of the same opinion It is to be noted what reason they give why the Patriarchs so much desired to be buried in the Holy-land which was no other then this That they that are there buried shall FIRST RISE * So in Beresit Raba-Paras 74 66. Semot R. pur 32. From whence is inferred That the resurrection of the dead to the comming of the Messiah is annexed in time The same is found also elsewhere ** In the Jerusalmy de Kilaym And so Semuel in Gemarah de berahot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. This world doth not differ from the dayes of the Messiah but in the subjecting of Kings In Zoar † Paras voyera Elar is manifestly and cleerly expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i.e. The blessed God shal first build the Temple and order and dispose the Pallace and build the City and then the dead shall be raised out of the dust The Cabalists do sound their opinion on the words of the Psalmist Psal 147.2 3. The Lord buildeth up Jerusalem he gathereth together the out casts of Israel he healeth the broken in heart and bindeth up their wounds 3 In the next viz. the third Chapter of that third Book the Rabbin solves this Question Whether within the aforesaid times shal be the end of the world or after the resurrection of the dead This Question saith he may easily be resolved by that we have said in the former Chapter For when the sacred Scripture treats concerning the dayes of the Messiah it alwayes calls that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the end of dayes So Gen. 49.1 Gather your selves together saith Jacob to his sons and I will tell you that which shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of dayes Upon which R. Moses Gerundensis commentating saith where ever there is speech concerning the end of dayes it is to be understood of the dayes of the Messia Jacob would have told his sons what should befall them in the dayes of the Messiah but God inhibited him The like phrase is in Balaams speech in Numb 24.14 c. Come I will advertise thee what this people shal do to thy people in the end of dayes I shal see him saith he speaking of the Messiah but not Now I shal behold him but not nigh There shal come a Star out of Jacob and a Scepter shal arise out of Israel he shal strike through the corners of Moab and destroy all the children of Seth. Note that the time is by him called the end of dayes Therefore he saith I see it but not nigh Againe when he saith he will destroy or demolish the children of Seth he means the inhabitants of the whole world From whence it doth appear that that is to be understood of the Messiah He the said Rabby alleadgeth many other places for that phrase the end of dayes to be taken for the dayes of the Messiah yet to come as Isa 2.2 Jer. 30.24 Chap. 31.1 Ezek. 38.16 Hos 3.5 Mich. 4.1 Dan. 10.14 And because saith R. Menasse our deliverance is deferred to so long a time hence and distant from us therefore David makes that vehement complaint Psal 89. v. 49. O Lord where are thy former loving kindnesses which thou swarest unto David in thy truth c. But I am not ignorant saith Menasse that they that dissent from us do make a double coming of the Messiah and so do expound those places far otherwise But I have no list saith he at this time to dispute with any concerning that thing but simply and candidly to hold forth the opinion which the Hebrews professe From what hath been said two things saith he doe necessarily follow One that the redemption of Israel shall be extended unto the end of the world The other that that same end shall come before the resurrection of the dead And because that end shall take its beginning in the dayes of Messiah therefore there is a necessity that a NEW WORLD SHALL BEGIN FROM THE RESVRRECTION OF THE DEAD therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come Dan. 12. v. ult Go thy way unto the end and rest and awake in thy lot in the end of dayes The same is to bee collected out of the saying of the Ancients * In Gemara Abodae Zarae cap. 1. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is pronounced in the School of Elia not the Thesbit but of some Rabbin that the world shall continue six thousand yeers In two thousand is the void or empty time that is the time untill Abraham being void of Moses Law In two thousand is the time of the Law In two thousand are the dayes of the Messiah So that as it is read elsewhere * In Sebet Jeudah It is not said that the Messiah shal come in the end of four thousand yeers or in the beginning of five thousand yeers but onely that the dayes of the Messiah shall be two thousand yeers that is that within that space the Messiah shall come about the beginning middle or end Which last words say I are very considerable by us Christians For within that space Christ is come and will come ☜ again ¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins concerning