Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	put_v	seed_n	serpent_n	4,832	5	9.9632	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20655	Three sermons vpon speciall occasions preached by Iohn Donne ...	Donne, John, 1572-1631.	1623 (1623)	STC 7057; ESTC S350	58,117	180

speake of here is not as before a Worldly warre it is a Spirituall War And then the Munition the prouision for this warre is not as before temporall assistance of Princes Officers Iudges Merchants all sorts of People but it is the Gospell of Christ Iesus and the preaching thereof Preaching is Gods ordinance with that Ordinance hee fights from heauen and batters downe all errors And thirdly to maintain this War he hath made Preachers Stars and vae si non woe be vnto them if they doe not fight if they doe not preach But yet in the last place they must fight as the Stars in heauen doe In their order in that Order and according to those directions which they to whom it appertaines shall giue them for that is to fight in Order And in these foure branches wee shall determine this second part First then we are in Contemplation of a Spirituall warre now though there be a Beatie Pacifici a blessing reserued to Peace-makers to the Peace-maker our Peace-maker who hath sometimes effected it in some places and alwayes seriously and chargeably and honourably endeuoured it in all places yet there is a spirituall Warre in which Maledicti Pacifici Cursed bee they that goe about to make Peace and to make all one The warres betweene Christ and Beliall Let no man seuer those whom God hath ioyned but let no Man ioyne those whom God hath seuered neyther and God hath seuered Christ and Belial and that was Gods action Ponam inimicitias The seed of the woman and the Seed of the Serpent wee and the Deuill should neuer haue fallen out wee agree but too well but God hath put an enmity betweene vs. God hath put Truth and Falshood Idolatrie and Sinceritie so farre asunder and infused such an incompatibilitie and imprinted such an implacabilitie betweene them as that they cannot flow into one another And therefore there Maledicti Pacifici It is an opposition against God by any colourable Modifications to reconcile opinions diametrally contrary to one another in fundamentall things Day and Night may ioyne and meet In Diluculis and in Crepusculis The dawning of the day in the Morning and the shutting in of the day in the Euening make day and night so much one as sometimes you cannot tell which to call them but Lux tenebrae light and darknes Midnight and Noone neuer met neuer ioynd There are points which passions of men and vehemence of disputation haue carried farther a sunder then needed and these indeed haue made the greatest noyse because vpon these for the most part depends the matter of profit and Beati pacifics blessed were that labour and that labourer that could reconcile those things and of that there might bee hope because it is often but the Persons that fight it is not the thing the matters are not so different But then there are matters so different as that a Man may sit at home and weepe and wish prayse God that hee is in the right and pray to God for them that are in the wrong but to thinke that they are indifferent and all one Maledicti Pacifici hee that hath brought such a Peace hath brought a curse vpon his owne Conscience and layd not a Satisfaction but a Stupefaction vpon it A Turke might perchance say in scorne of vs both They call you Heretiques you call them Idolaters why might not Idolaters and Heretiques agree well enough together But a true Christian will neuer make Contrarieties in fundamentall things indifferent neuer make foundations and superedifications the Word of God and the Traditions of Men all one Euery man is a little world sayes the Philosopher Euery man is a little Church too and in euery man there are two sides two armies the flesh fights against the Spirit This is but a Ciuill warre nay it is but a Rebellion indeed and yet it can neuer be absolutely quenched So euery Man is also a Souldier in that great and generall warre betweene Christ and Beliall the word of God and the will of man Euery man is bound to hearken to a peace in such things as may admit peace in differences where men differ from men but bound also to shut himselfe vp against all ouertures of peace in such things as are in their Nature irreconcileable in differences where men differ from God That warre God hath kindled and that warre must bee maintained and maintained by his way and his way and his Ordinance in this warre is Preaching If God had not said to Noah Fac tibi Arcam and when he had said so if he had not giuen him a Deseigne a Modell a Platforme of that Arke we may doubt credibly whether euer man would haue thought of a Ship or of any such way of trade Commerce Shipping was Gods owne Inuention and therein Laetentur Insulae as Dauid sayes Let the Ilands reioyce So also if Christ had not said to his Apostles Ite praedicate Goe and preach and when hee had said so said thus much more Qui non crediderit damnabitur Hee that beleeues not your Preaching shall bee damned certainly man would neuer haue thought of such a way of establishing a kingdome as by Preaching No other Nation had any such Institution as Preaching In the Romane State there was a publique Officer Conditor precum who vpon great emergent occasions deprecations of imminent dangers or Gratulations for euident benefites did make particular Collects answerable to those occasions And some such occasionall Panegyriques and gratulatory Orations for temporall benefites they had in that state But a fixt and constant course of conteyning Subiects in their Religious and Ciuill duties by preaching onely God ordain'd onely his Children enioy'd Christ when he sent his Apostles did not giue them a particular command Ite orate goe and pray in the publique Congregation All Nations were accustomed to that Christ made no doubt of any mans opposing or questioning publique Prayer and therefore for that he onely said Sic orabitis Not go and pray but when you pray pray thus he instructed them in the forme the duty was well knowne to all before But for Preaching He himselfe was anointed for that The Spirit of the Lord is vpon me because the Lord hath anointed mee to preach His vnction was his function Hee was anointed with that power and hee hath anointed vs with part of his owne vnction All power is giuen vnto me sayes he in Heauen and in Earth and therefore as he adds there Go ye and preach Because I haue all power for preaching take yee part of my power and preach too For Preaching is the power of God vnto Saluation and the sauor of life vnto life When therefore the Apostle faies Quench not the Spirit Nec in te nec in alio sayes Aquinas Quench it not in your selfe by forbearing to heare the Word preached quench it not in others by discouraging them that doe preach For so Saint Chrysostome and not he alone

for you to know the times whatsoeuer God will doe Man must not appoint him his time The Apostles thought of a kingdome presently after Christs departure the comming of the Holy Ghost who ledd them into all truthes soone deliuer'd them of that error Other men in fauour of the Iewes interpreting all the prophesies which are of a Spirituall kingdome the kingdome of the Gospell into which the Iewes shall be admitted in a literall sense haue thought that the Iewes shall haue not onely a temporall kingdome in the same place in Ierusalem againe but because they find that kingdome which is promised that is the kingdome of the Gospell to bee expressed in large phrases and in an abundant manner applying all that largenesse to a temporall kingdome they thinke that the Iewes shall haue such a kingdome as shall swallowe and annihilate all other kingdomes and bee the sole Empire and Monarchy of the world After this very great men in the Church vpon these words of One thousand yeares after the Resurrection haue immagin'd a Temporall Kingdome of the Saints of God heere vpon Earth before they entred the ioyes of Heauen and Saint Augustine himselfe had at first some declinations towards that opinion though he dispute powerfully against it after That there should bee Sabatismus in terris that as the world was to last Sixe thousand yeares in troubles there should be a Seuenth thousand in such ioyes as this world could giue And some others who haue auoided both the Temporall kingdome imagin'd by the Apostles presently after the Ascention And the Emperiall kingdome of the Iewes before the Refurrection And the Carnall kingdome of the Chiliasts the Millenarians after the Refurrection though they speake of no kingdome but the true kingdome the kingdome of glory yet they erre as much in assigning a certaine time when that kingdome shall beginne when the ende of this world when the Refurrection when the Iudgement shall be Non est vestrum nosse tempora sayes Christ to his Apostles then and lest it might be thought that they might know these things when the Holy Ghost came vpon them Christ denies that he himselfe knew that as Man and as Man Christ knew more then euer the Apostles knew Whatsoeuer therefore Christ intended to his Apostles heere hee would not giue it presently non adhuc hee would not binde himselfe to a certaine time Non est vestrum nosse tempora It belongs not to vs to know Gods times Beloued vse goly meanes and giue God his leisure You cannot beget a Sonne and tell the Mother I will haue this Sonne born within fiue Moneths nor when he is borne say you will haue him past daunger of VVardship within fiue yeares You cannot sow your Corne to day and say it shall bee aboue ground to morrow and in my Barne next weeke Howe soone the best Husbandman sow'd the best Seede in the best ground GOD cast the promise of a Messias as the seede of all in Paradise In Semine Mulieris The Seed of the Woman shall bruise the Serpents head and yet this Plant was Foure thousand yeares after before it appeared this Messias Foure thousand yeares before he came GOD shew'd the ground where that should growe Two thousand yeares after the Promise in Abrahams Family In semine tuo In thy Seed all Nations shall be blessed God hedgd in this Ground almost One thousand yeares after that In Micheas time Et tu Bethlem Thou Bethlem shalt bee the place and God watered that and weeded that refreshed that dry expectation with a Succession of Prophets and yet it was so long before this expectation of Nations this Messias came So GOD promised the Iewes a Kingdome in Iacobs Prophecie to Iuda That the Scepter should not depart from his Tribe In Two hundred yeares more he saies no more of it then he ordaines some institutions for their King when they should haue one And then it was Foure hundred yeares after that before they had a King GOD ment from the first howre to people the whole earth and God could haue made men of clay as fast as they made Brickes of Clay in Egypt but he began vpon two and when they had beene mulplying and replenishing the Earth One thousand sixe hundred yeares the Flood washed all that away and GOD was almost to begin againe vpon eight persons and they haue seru'd to people Earth and Heauen too Bee not you discouraged if the Promises which you haue made to your selues or to others be not so soone discharg'd though you see not your money though you see not your men though a Flood a Flood of bloud haue broken in vpon them be not discouraged Great Creatures ly long in the wombe Lyons are litterd perfit but Bearewhelps lick'd vnto their shape actions which Kings vndertake are cast in a mould they haue their perfection quickly actions of priuate men and priuate purses require more hammering and more filing to their perfection Onely let your principall ende bee the propagation of the glorious Gospell and though there bee an Exclusiue in the Text GOD does not promise you a Kingdome ease and abundance in all things and that which he does intend to you he does not promise presently yet there is an Inclusiue too not that But but something equiuolent at least But yee shall receiue power after that the Holy Ghost is come vpon you and yee shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost parts of the Earth 2. Part. NOw our Sauiour Christ does not say to these men since you are so importunate you shall haue no Kingdome now nor neuer t is not yet But he does not say you shall haue no kingdome nor any thing else t is not that But the importunitie of beggers sometimes drawes vs to such a froward answer for this importunitie I will neuer giue you any thing Our patterne was not so froward hee gaue them not that but as good as that Samuel was sent to superinduct a King vpon Saul to annoint a new King Hee thought his Commission had bene determined in Eliab Surely this is the Lords Annointed But the Lord said not he nor the next Aminadab nor the next Shamah nor none of the next seuen But but yet there is one in the field keeping sheepe annoint him Dauid is he Saint Paul prayed earnestly and frequently to be discharged of that Stimulus Carnis God saies no not that but Gratia measufficit Thou shalt haue grace to ouercome the tentation though the tentation remaine God sayes to you No Kingdome not ease not abundance nay nothing at all yet the Plantation shall not discharge the Charges not defray it selfe yet but yet already now at first it shall conduce to great vses It shall redeeme many a wretch from the Iawes of death from the hands of the Executioner vpon whom perchauuce a small fault or perchance a first fault or perchance a fault