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
A93437	The doome of heretiques: or, A discovery of subtle foxes, who were tyed tayle to tayle, and crept into the Church to doe mischiefe. As it was delivered in a sermon at Wickham-Market in Suffolke, upon the fast day, being the 26 of May. 1647. / By Zeph: Smyth, minister of Gods Word. Imprimatur, Ia: Cranford, August 22. 1648.	Smyth, Zeph. (Zephaniah), fl. 1646-1648.	1648 (1648)	Wing S4363; Thomason E467_7; ESTC R204204	27,627	23

these texts speake of such a world as it is impossible any of it should perish that is the world of the Elect this world of beleevers we read of Iohn 3.17 Christ came into the world not to condemne the world but that the world through him might be saved that is the world of beleevers as verse 16. That whosoever beleeve in him should not perish Fourthly There is the Reprobate world Ioh. 17.9 I pray for these I pray not for the world my kingdom is not of this world and I have chosen you out of this world Jo. 15.19 and 1 Io. 5.19 We know saith the Apostle we are of God the whole world lyes in wickednesse any understanding man may see that this world spoken of in these texts of Scripture is not meant that world which the other texts of scripture before alledged made mention of but that the other is the world of beleevers and these of the reprobate world Object 1 Tim. 2.4 Who will that all men should be saved Ans To expound a text of Scripture in opposition to another is the originall of many absurdities of what dangerous consequence would it be to delude poor soules and tell them Christ died for all for God would that all men should be saved and Christ gave himselfe a ransome for all in opposition to Rom. 9 18. Whom he will he hardeneth and verse 22. What if God will shew his wrath and in Ioh. 12.39 They could not beleeve for Esaias saith He hath blinded their eyes and hardened their hearts and Mat 20.16 Many are called but few chosen so that if we compare this with Rom 9.18 He hath mercy on whom he will it is plaine he will all men should be saved that is of all sorts not onely Jewes but Gentiles not onely rich but poore he will all should be saved that is all the Elect for As I live saith the Lord I delight not in the death of a sinner as in Eze. 18.23 32. But he will not all to be saved in respect of the force and efficacy of calling and justifying them this the Elect obtaine and the rest are hardened Rom. 11.7 And God is not bound to give grace unto them and inable them to beleeve he may say I made you able at the first to do what I required of you and he may justly destroy the creature if it doe not that which he made it able to do at the first Obj. But the promise of grare is universall An. To say that the promise of grace is universal is false yea contrary to Scripture Ge. 3.15 I will put enmity between thee and the woman and between thy seed and her seed speaking of the seed of the serpent the wicked and the seed of the woman the godly there is a promise of Christ to the godly but not to the wicked so see Gal 3.22 the Scripture hath concluded all under sinne that the promise of Jesus Christ might be given to them that beleeve if only to them that beleeve then the promise of grace is not universal without exception Ob. Ro. 11.32 God hath shut up all in unbelief that he might have mercy upon all Ans That is both Jewes and Gentiles the Scripture hath concluded all under sin that he might have mercy upon all that is not only upon the Jewes but upon the Gentiles but his meaning is not that all shall be saved for then he must contradict himselfe in verse the 5. ver 7. ver 8. and in Chap. 9. and Gal. 3.22 But will have mercy upon all that is all the Elect for we must not set this Scripture in opposition to others the word All in Scripture doth not alwayes meane the whole world all mankind without exception for to take the word all so generall in Scripture we may from other texts of Scripture prove that all shall be damned as easily as any can prove from this that all shal be saved as Psal 9.17 The wicked shall turne into hell and all nations that forget God take the word all generally and we may conclude all shall be damned for all have forgotten God and the text sayes The wicked shall turne into hell and all nations that forget God so Marke 16.16 He that beleeveth shall not be damned but this text Rom. 11 32. shewes that all are shut up in unbelief therefore according to that text in Mark all shall be damned so whereas he sayes That he might have mercy upon all in Pro. 1.26 he sayes That he will rejoyce at the destruction of the wicked not that God rejoyces at their ruine as it is a torment and vexation to his creature but as it is an execution of his justice can God save all and yet rejoyce at the destruction of the wicked therefore of necessity we must understand it that he might have mercy upon all that is upon all the Elect. Obj. He that taketh a sufficient ransome for all and yet doth not save all is unjust but God taketh a sufficient ransome for all and get doth not save all Ergo Ans The sufficiency of the ransome doth not bind God to apply it to all Shew me either where God is bound to it or hath ingaged himselfe in such a bond Suppose a thousand men were sold for bondslaves and ten thousand pounds demanded for their ransome out of Captivity and suppose one man should goe and ransome five of that thousand men and where as 10000. pounds is demanded for all he goe and pay a thousand times as much for the ransome of five as would have ransomed them all and his intent in paying such a vast summe of money above what was demanded was but the ransome of five and the intent of him that receives the money is to release but five Does the sufficiency of this ransome bind nim that receives it to release all the rest no verily So it is in this case all were lost in Adam and became bondslaves to sinne and Satan in such spirituall bondage and Captivity as no finite creature is able to pay the ransome Gods Law must be fulfilled and his Iustice satisfied None in Heaven or Earth could be found able to ransome lost mankind The Father he gave his Son to purchase a Ransome the Son of God he paid a ransome and he paid a Ransome so much greater then the offence that he paid that for a few that had been sufficient if it had been the will of God to have Ransomed not onely a World but a thousand Worlds and the Sons paying of it and the Fathers receiving of it was but for a few Does the sufficiency of this Ransome bind God to apply it to those for whom he did not receive it no it cannot be If a man that hath many debters will forgive one is he bound to forgive all God he payes the Ransome himselfe and is not bound to pay it for all nor to apply it to all Object If Christ have not redeemed all why doe you Ministers