Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	mean_v	seed_n	serpent_n	1,887	5	10.3579	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20532	Five lessons for a Christian to learne, or, The summe of severall sermons setting out 1. the state of the elect by nature, 2. the way of their restauration and redemption by Jesus Christ, 3. the great duty of the saints, to leane upon Christ by faith in every condition, 4. the saints duty of self-denyall, or the way to desirable beauty, 5. the right way to true peace, discovering where the troubled Christian may find peace, and the nature of true peace / by John Collings ...	Collinges, John, 1623-1690.	1650 (1650)	Wing C5317; ESTC R23459	197,792	578

step in and say Sir this is my friend I pray bee patient with him I will undertake for the debt I will engage my word and bond that the debt shall bee paid at such a time or when you will please to call for it c. The Creditor it may be will be so favourable as to say Sir I know you are able to do it if you will engage your word I shall spare your friend pay it at such a time or when you will set the time and I will acquit your friend The engagement is entred in the Creditors Book and from that day forward the Creditor looks upon this his Debtors friend as now by his own voluntary engagement become his Debtor and never regards his old Debtor more This is our case Adam had runne us in debt an infinite debt which neither he nor we are able to pay A Writ of Vengeance was out mankinde ready to bee arrested and bound in Chaines and throwne into an everlasting prison from whence hee should have been sure never to come out till hee had paid the utermost farthing which he could never have done with all the friends and estate he could have made Jesus Christ seeing some of his elected friends that his Father had given him having their names in the Writ steps in and sayes Father these are my friends Isa 63. 8. Surely they are my people children that will not lye so he was their Saviour I will undertake their debt upon me charge it upon my score I will pay every farthing if thou pleasest to accept it it shall be paid at such a time Gal. 4. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman made under the Law to redeeme them that were under the Law that we might receive the Adoption of sonnes The Father accepts this tender therefore he is stiled Gods beloved Sonne in whom he is well pleased The word is in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An emphaticall word which generally signifies to love but more specially and properly it signifies to love something by adhering to it with the minde and heart and so to be content and fully satisfied with it that one desires nothing else Me thinks I cannot but observe three things in it 1. God signifies by it that he is pleased with him and with his tender As if wee should say I like that well 2. God signifies by it that he is fully content with him so that hee desires nothing else As if we should say I desire no better security than his 3. God doth signifie by it that he will trust to it As it we should say in such a case to a surety Well then I will no more look after my Debtor now I will trust to you onely So upon Christs offer saith God I like thy tender as sufficient and am so fully content with it that I desire no more but now I shall wholly trust to thee for all Now God repeateth these words in the Gospell at Christs Baptisme and at Christs Transfiguration Matth 3. Mat. 17. And to what purpose but to witnesse to the world as that hee was well pleased with Christ as his Sonne that in heaven his worke was to delight in his Sonne and he did so delight in him that he desireth no other pleasure than the company and beholding of his Sonne which puts me in minde of a sweet notion of Master Rutherfords that God spent all his time from Eternity till the Creation of the World in delighting himselfe in Christ But I say as it doth signifie that and so set out the infinite love of the Father that he would be pleased to part with such a darling of glory for us as also in this it sets out the Fathers love that he should send to looke after inglorious wretches when hee needed not our companies for hee had pleasure and delight enough in the company of his Eternall Sonne whose company did so content him that he desired nothing else for himselfe So I also thinke that God by his twice repeating of it after Christ came would have us understand that God was well pleased with him as our Surety with what Heb. 7. 22. Christ is called our Surety payment hee should make c. But now in regard it was in time that Christ came in the fulnesse time saith the Apostle Gal. 4. 4. How did the Lord Jesus make our paiment sure I answer By engaging his word God the Father had nothing but the Lord Jesus Christs word for the paiment of all the Elects debts not from eternity till Christ came and made payment according to his engagement Now thus hath the Lord Jesus Christ raised us out of our lost condition by engaging his word and entring into a Covenant 2. He did it Assumptione carnis By assuming of our flesh He made a Covenant with his Father for us from all Eternity But hee tooke out this Bond in time canceling it with his owne bloud Therefore saith the Apostle Galatians Chapt. 4. Verse 4. God in the fulnesse of time sent forth his Son made of a Woman born under the Law to Redeem those that were under the Law that they might receive the adoption of sons He could Covenant for us as God but he must dye for us as man In the fulnesse therfore of time he bowed the heavens and came downe and tooke upon him our flesh not changing the Godhead into flesh neither confounding the substances nor the Natures but personally uniting of them that the two Natures became one Person and so he became a Saviour fit to raise us Now to him that raised this was necessary 1. That justice might be done It had been no justice in God to have charged the guilt of one Nature upon another Gods wayes appeare equall in charging the guilt upon the guilty Ez. 18. 3. Forasmuch then as the children whom he came to redeeme were partakers of flesh and bloud he also tooke part with them that through death he might destroy him that had the power of death even the Devill Heb. 2. 14. and ver 17. In all things it behoved him to be made like to his brethren and why ver 16. He had taken upon him the seed of Abraham that is the guilt of the seed of Abraham to satisfie for them 2. It was requisite That he might be a faithfull High-priest faithfull to his word You shall observe it that Christ gives it as a great reason of his condescentions and actions of Grace That all righteousnesse may be fulfilled and that it might be fulfilled which was spoken by the Prophet c. Christ is tender of his Fathers Truth Now God had said that the womans seed should bruise the serpents head Gen. 13. ver 15. And though by Abrahams seed was spiritually meant Christ Gal. 3. 15 16. to whom the Promises were made yet the Promises had not been fulfilled if that Christ had not also been Abrahams seed and therefore

in the Text And forget thine owne people and thy Fathers house Here are two things to be enquired into 1. What is meant by her owne People and her Fathers House 2. What is meant by forgetting of them For the first we must be guided by the Knowledge of the Spouse to whom these words are spoken if you look upon 1. The Church of the Jewes as the Spouse meant here to be married to Christ without question it is meant of the Jewish Worship the Ceremoniall Law and Worship and their Traditions they were to hee forgotten and the Gospell-worship to be embraced the worship of Christs Institution consonant to that of Christ to the Woman of Samaria John 4. 21 22 23. 2. If you understond by the Spouse the Church of the Gentiles then the Fathers house is all the Gentile worship and Paganish Idolatry which must all be left upon their turning to Christ 3. If you understand by the Spouse the particular beleeving soule the Fathers house is old Adams house all sinnne and wickednesse all traditionall worshipping Renounce the Per patris domum intelligo quicquid corruptionis ex utero afferimus aut quaecunque ex prava institutione nobis adhaerent quasi ad nos haereditario jure aut educatione transfusa Rivet ad loc World saith Deodate and cleave to Christ It is a Lesson of Selfe-Denyall consonant to that of Christ Matth. 10. 37. By Fathers house saith Doctor Rivet wee may understand whatever corruption wee either brought out of the wombe with us or have contracted by ill education or custome so that they cleave to us as our inheritance And by People saith he I understand ea quae ex mala consustudine conversatione cum impiis acquisita nos a Deo abducunt quae omnia nobis sunt deponenda all those Corruptions and whatever they be which we have contracted by ill acquaintance and conversing amongst the wicked which estrange us from God these must all bee laid downe Luke 9. 23. Luke 14. 26. I shall anon in the opening of the Doctrine open this tearm more fully I now proceed So shall the King desire thy Beauty Some read it Quia concupivit because the King hath desired thy beauty making it a motive to induce her to forget her fathers house So August Cyprian c. Others read it according to our Translation The King The King of Glory the King of Peace Christ that King I have set my King upon my holy Hill of Zion Hee is the King Greatly desire Out of his love to thee his great love to thee he shall desire it not onely love thee but desire thee yea not onely desire thee but greatly desire thee He speaks after the manner of men whose desire is to the women they love Gen. 4. 7. Vnto thee shall be his desire And so Deut. 21. 11. If thou seest amongst the Captives a beautifull woman and thou hast a desire to her to make her thy wife Christs Love is such to the soule that he hath a desire to her yea not a desire barely but a passionate desire he shall greatly desire he shall be in love with the soule He shall greatly desire thy Beauty What Beauty Pulchritudo est in mente credentium saith Musculus it is meant not of a face Beauty but an heart Beauty Decor Ecclesiae saith Mollerus est in fide obedientia dilectione In the graces of the soule it is a Beauty that the Lord Christ puts upon the soule it is not a Beauty of nature but of grace that is the Saints Beauty Sanctitas Ecclesiae est pulchritudo Eeclesiae saith Piscator the holinesse of the Church is the Churches beauty and so the holines of the soul is the souls beauty This is the fairenes this the Beauty that is meant in those places of Solomons Song Cant. 1. 10 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the Beauty that the Lord Jesus Christ the great King shall so desire in the soule this is the comelinesse that shall make any poore soule desireable in the eyes of the Lord Jesus Christ This is the Beauty which will make the King of Glory rest and content himselfe in his Love to the soule that hath it and make him bee delighted with the acquaintance of the soule and in conversing and having Communion with the soule This is it that which where it is found will so ravish Christs heart that he will never part from the soule as Mollerus expounds that phrase greatly desire Thus as shortly as I could dispatch it you have the sense of the Text. Now in it there lyes these truths 1. That the gracious soule by marriage to Jesus Christ becomes his Daughter as well as his Spouse Hee will not onely love her as a Wife but care for her as a Daughter 2 Cor. 6. 16. 2. That it is a great piece of the Daughters worke to hearken to Christ in his Word It is no height of Saintship to be beyond Ordinances if wee be out of Heaven It is a note of a Reprobate being once enlightned to fall back but it is a new degree of Saintship they are deafe Adders that have lived thus long no Saints Children of the Devill not of God his Daughters must hearken Hearken O Daughter 3. Christs Daughter must and shall see as well as heare Hearing is not enough the soule must be open to receive Christ as well as the eare to heare his voice and if they will heare they shall see Hearken O Daughter and see 4. Christs Daughters must incline their eare as well as heare and see Obedience must bee joyn'd to Faith and Worship Inward affection and intention of minde must bee joyned with outward hearing 5. Which is the Doctrine I will Insist upon Doct. That soule that would have the Lord Jesus Christ desire its beauty must forget its owne people and its Fathers House And whosoever doth that shall bee beautifull And the Lord-Jesus shall desire its Beauty In the handling of this Doctrine I shall doe these 5 things 1. I shall shew you what it is for a soule to forget its owne people and its Fathers house 2. I shall shew you how and in what sense the soule that doth it shall be beautifull 3. I shall shew what is meant by the Lord Christs desiring such a soules beauty 4. I shall give you some reasons why it is requisite that the soule that would endeare it selfe to Christ and make it selfe desireable should forget its Fathers house 5. Lastly I shall apply the whole Doctrine suitably First what is meant by the soules owne people and Fathers house and secondly by forgetting of them What was meant in generall I shewed before Our Fathers house is old Adams house the world and all therein I shall now shew you in some particulars First What of our Eathers must bee forgot Secondly how and in what sense we must forget it The first I shall dispatch in these few following