Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	head_n	member_n	mystical_a	10,566	5	10.6497	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73382	The portraiture of the image of God in man In his three estates, of creation. Restauration. Glorification. Digested into two parts. The first containing, the image of God both in the body and soule of man, and immortality of both: with a description of the severall members of the body, and the two principall faculties of the soule, the understanding and the will; in which consisteth his knowledge, and liberty of his will. The second containing, the passions of man in the concupiscible and irascible part of the soule: his dominion ouer the creatures; also a description of his active and contemplative life; with his conjunct or married estate. Whereunto is annexed an explication of sundry naturall and morall observations for the clearing of divers Scriptures. All set downe by way of collation, and cleared by sundry distinctions, both out of the schoolemen, and moderne writers. The third edition, corrected and enlarged. By I. Weemse, of Lathocker in Scotland, preacher of Christs Gospel.	Weemes, John, 1579?-1636.	1636 (1636)	STC 25217.5; ESTC S123320	207,578	312

Head and the rest of the body Christ the Head of his Church he hath graces above the rest of his members he giveth influence and grace to them and hee is like to them So the man is the womans Head hee hath more gifts than the woman he should instruct and teach her she is of the same nature that he is Bone of his bone and flesh of his flesh Gen. 2.23 Of the Eye FIrst the Eye is speculum artis Visu eculo videmus sed visu effective formaliter oculo instrumentaliter for men have learned by the Eye to make Looking glasses if the Christaline humour were not backt with a blacke humour the Eye would give no reflex so if glasses were not backt with steele the glasse would give no reflex Secondly although a man have two eyes in his head yet hee receiveth but one sight at once because his optick nerves meet in one So although hee have two eares yet hee heares but one sound at once because his acousticke nerves both meete in one So although there bee many members in the mysticall body yet all should bee of one minde because there is but one spirit 1 Cor. 12.4 Thirdly the eye in it selfe hath no colour for if it had any proper colour in it selfe then the object should ever appeare in that colour which the Eye hath as it is evident in Icteriacis in those whose eyes are so vitiate that all colours seeme alike to them and in those who have the yellow Iaundise because the eye is vitiate with yellownesse all things appeare yellow unto them So when the minde of man is preoccupied with dangerous error When Christ told his Disciples that hee must be whipt crucified and rise the third day the Text saith They understood none of these things beeing hid from them Luk. 18.33 34. Because they had drunke in a false principle before that Christ behoved to be a worldly King Act. 1.6 and this is the reason why the Iewes interpreted the places concerning Christs Kingdome literally and not spiritually of an earthly Kingdome and not of a spirituall Fourthly there are five tunicles in the Eye to keepe it from any hurt the first is called araneae tunica like a spiders webbe the second retiformis woven like a net the third uvea like a berry the fourth Cornea like horne the fift adnata tunica the cover of the eye or the eye-lids David to expresse the speciall care that God hath over his Saints saith Thou keepest me as the apple of thine eye Psal 17.8 That is thou hast a speciall care over me thou guardest me many wayes as the apple of the Eye is guarded with these five tunicles A Collation betwixt the Innocent and old Adam The Eye before the fall was the window to let in good instructions to the soule but since the fall it is proxenets peccati the broaker that goeth betwixt the heart and the object to make up a sinfull bargaine it is now pronubus ejus cujus tactus est minister the spokesman of the wedding with sinne and touch is his servant and because it is now the most sinfull sence God hath placed teares in it which are the tokens of repentance The eye now is an adulterous eye 2. Pet. 2.14 the eye now is oculus nequam an evill eye Matth. 20.15 it is now a covetous eye Eccles 37.7 Give the Lord his honour with a good eye and diminish not his first fruites Here heealludes to the custome of the Iewes for hee who had a good eye paid one of forty when he payd his first fruits he who was of a mydle sort of eye paid one of fiftie but he who had a coveteous eye paid one of sixtie and they used to say There goeth the man with a good eye meaning the liberall and There goeth the man with the evill eye meaning the covetous There was a contention upon a time betwixt the heart and the eye which of these two were the cause of sinne which was decided by reason after this sort Cordi causam imputans occasionem Oculo The cause of sinne is in the heart but the eye is the occasion Of the Eare. The Eare is first and honourable part of the body therefore of old they did hang Eare-rings and Iewels in their Eares as a signe of honour Gen. 24. so when men were discharged their Eare was bored in token of infamie Exod. 22. Secondly the Eare is an honorable part for instruction the Philosophers call it sensum disciplinae the sense for instruction Thirdly for delight the Eare is the most excellent sense therefore Salomon calles the Eares the daughters of Musicke Eccles 12. Fourthly the Eare is the most excellent member for grace for faith commeth by hearing Rom. 10.17 The Apostle when he cited that verse of the 40. Psalme in the 9. of the Hebrewes he citeth it thus Thou hast fitted a body for me but David hath it thus Thou hast bored mine eare why because his eare was one of the principall members whereby hee gave obedience to God his Father Fiftly there is not a member in the body that God takes such paines about as hee doth upon the eare for first revelat aurem he uncovers the eare or takes a veile off it 2 Sam. 20. Secondly perforat aurem hee bores the eare Psal 40. as masters of old bored their servants eare that they might dwel with them for ever Exo. 22. The first was ad intelligentiam for understanding the second was ad obedientiam for obedience Thirdly he circumcises thē eare Rom. 2.29 which includes both the former Sixtly there is not a member the Divell envieth more than the eare because it is Ianua vita the gate of life as we see in the man possessed with a deafe Devill Marke 9.25 he possessed that sence as the most excellent to hinder him from hearing Before the fall A collation betwixt the innocent old Adam the eare was the gate of life but since the fall in the corrupt man it is the gate of destruction Evill speeches corrupt good manners 2 Cor. 15. and now hee is like vnto the deafe adder hee stoppes his eare and will not be enchanted Psal 58. Of the Mouth Eccl. A collation betwixt the innocent old Adam 6.7 All that a man laboureth is for his mouth the mouth a little and a strait hole is soone filled Man before his fall was content with little but fince hee laboureth not to fill a mouth but a gulfe as it were the mouth of the Leviathan Of the Tongue The Tongue of man is a most honorable member wherefore it is called mans honour and his glory Gen. 49.6 Psal 16.9 My glory rejoyceth because it is the instrument for to glorifie God Secondly a man hath two earēs and but one Tongue to teach him to bee swift to heare and slow to speake Iam. 1.19 Thirdly there is but one Tongue in man to teach him not to be bilinguis of a double

the first cause to eternitie and to the last cause in eternity which are the onely comfortable meditations CHAP. III. Of Mans Body THe body of man was created of the earth The Philosophers say Prop. in respect of the substance of the bodie it consists most of earth and water Illust 1 but in respect of vertue and efficacie it consists more of moyst and heate than of cold and dry that is it consists more of fire and ayre than of earth and water and so the body is kept in equall temperature in the operation of the elementarie qualities God made all things in weight number Illust 2 and measure Wis 11.17 In weight that the earth and water should bee heaviest in substance Omnia operatus est Dominus in pondere numer●● et mensura and that the ayre and fire should be lightest In number that a little fire should have a great efficacie and power as a great quantitie of earth In measure that they might keepe a proportion amongst themselves if this harmonie bee broken it bringeth destruction of the body as if the heat prevaile then it bringeth fevers if the cold prevaile then it bringeth lethargies if the moyst prevaile then it bringeth Hydropsies so that the extreame qualities according to the situation of the Elements heat and cold must bee temperate by the middle qualities of the middle Elements moyst and dry It is to bee marked how God hath showen his wisedome in creation First in placing man here below upon earth who had an earthly body Secondly his power when he shall place the same body when it shall bee made a spirituall Body 1. Cor. 14. in the heavens to dwell there Thirdly his justice in thrusting the bad angels who are spirits downe to the lower hells who were created to enjoy the Heavens if they had stood in innocencie God created the Body of man of the dust of the earth that it might be matter to humble him Prop. When Herod gave not glory to God Illust Act. 12.23 The Text saith that he was eaten with vermine in the Syriack it is He was made a stable for wormes Since the fall the body is nothing but a stable for wormes and food for them Abenezra R. Salomon and the Hebrewes marke that the flesh of man is called Lecham Bread Ioh. 20.23 Because now it is indeed bread and food for the wormes Out of a base matter God made an excellent shape of man Prop. Illust 1 Psal Rukkamte metaphera ab acupictoribus 139.15 How wonderfully hast thou made me below in my mothers womb a speech borrowed from those who worke Opus Phrygionicum Phrygian or Arras work The body of man is a peece of curious Tapestry or Arras worke consisting of skin bones muscles and sinewes The excellency of the body of man when he was first created may bee shewen by the excellent gifts which have been found in the bodies of men since the fal as one finding the length of Hercules foote gathered by it the proportion of his whole body So may wee by the reliques found in sinfull man gather what a goodly thing the body of man had beene before the fall As the complexion of David 1. Sam. 16.12 The swiftnesse of Hazael who was swift as a roe 2. Sam. 2. The beauty of Absalon in whom there was not a blemish from top to toe 2. Sam. 14. All which being joyned together would make a most rare man and if the miraculous wine changed by Christ Ioh. 2. at the marriage in Cana of Galile exceeded farre the naturall Wine how much more did the body of man in the first creation exceede our bodies now The members of the body of man are applyed to other creatures as the Head of spices Can. 4. Renes tritici the Kidneys of the wheate Devt 32. the Heart of the earth Matth. 12.40 the Lippe of the sea Heb. 11.12 the mouth of the sword 11.34 and such like all which shew the excellencie of mans body The measures of every thing are taken from the body of man as the Inch the Foot the Palme and the Cubit There are sundry members in the body of man which God ascribes to himselfe as the Head the Heart the Eares the Feete to expresse his attributes to us God hath made the body of man a Temple for himselfe to dwell in and the Sonne of God hath assumed the body of man in one person to his God-head a dignitie which the Angels are not called unto and after the making of man he left nothing but to make himselfe man Prop. God hath placed wisely the members in the body Illust 1 There are some members that are called Radicall members as the liver the heart and the braine in these Membra radicalia the Lord hath placed the Naturall vitall and animall spirits these spirits are carried by the Veines Arteries Nerves the Veines carry the vitall spirits from the Liver the Arteries carry the naturall spirits from the Heart Officialia and the Nerves carry the animall spirits from the Braine There are other members which are serving members as the hands feete and such The members of the body helpe one another the superiour rule the inferiour as the eyes the whole body againe the inferiour support and uphold the superiour as the feete the legges and thighes support the whole body The middle members of the body defend the body and provide things necessary for it as wee see in the hands and armes The Sympathie amongst the members if one bee in paine the whole are grieved againe when one member is deficient another supplyeth the defect of it as when a man wants feete hee walkes upon his hands so when the head is in danger the hand casts it selfe up to save it Lastly great griefe in one member makes the paine of the other member seeme the lesse which all shew the sympathy amongst the members The variety of the members of the body sheweth also this wisedome of God If all were an eye where were the seeing 1 Cor. 12.15 Of the severall outward members of the Body Of the Head THe Head is the most excellent part of the body First we uncover the Head when we doe homage to a man to signifie that our most excellent part wherein our reason and understanding dwells reverenceth and acknowledgeth him Secondly because the Head is the most excellent thing therefore the chiefest part of any thing is called the head Deut. 28.24 Thou shalt be the head and not the tayle So Christ is called the Head of the Church Ephes 5.23 and the husband is called the head of the wife 1 Cor. 11.23 So the excellentest spices are called the head of spices Exod. 30.25 All the senses are placed in the Head except the touch which is spread thorow the whole body Secondly the Head is supereminent above the rest of the body Thirdly the Head giveth influence to the rest of body Fourthly there is a conformitie betwixt the

gives them nectar and ambrosia to eate and drinke for when the soule is taken up with this contemplation beholding the chiefe Good then the appetite is satisfied with milke and honey as the Scripture calls it As nurses taking pleasure and delight to feed their babes when they have stilled them they lay them up to sleepe and then they take delight to feed themselves so when the sensible faculty shall be satisfied then shall our great delight be in contemplation to behold the face of God and that eternall glory whereupon is resolved that position laid downe in the beginning that mans chiefe felicity in his life before the fall was chiefly in contemplation and so shall it be in glory although action in love doe flow from it as the fruit from the tree CHAP. XX. Of Adams conjunct life or his marriage THe second royall prerogative bestowed upon Adam in Paradise was that he had his marriage immediately celebrated by God God made the woman of the man Hee made not paires of males and females in mankinde as hee did of the rest of living creatures but he made the one of the other first to shew them the neere conjunction which is betwixt them secondly hee made the woman of the man that he might be her heed and the fountaine of all man-kinde which chiefly belonged to his dignity thirdly she was made of him that she might obey and honour him Christ saith Mark 2.27 the Sabbath was made for man and not man for the Sabbath therefore as man was made Lord over the Sabbath so hee was made Lord over the woman This subjection of the woman to the man was shewed by the veile which was put upon the womans head when she was married Gen. 24.65 In the fift of Numbers when the husband accused the wife of adultery she was commanded to stand bareheaded before the Priest as not being now under her husbands subjection untill she was cleared of this blot Secondly this subjection is notably set out in that heavenly order 1 Cor. 11.3 God is Christs head and Christ is the mans head and the man is the womans head Thirdly this subjection is likewise shewed by that dreame of Ioseph Gen. 37. Where the father is compared to the Sunne the wife to the Moone and the children to the starres Fourthly the Persians had this soveraignty over their wives they had a proverbiall kind of speech which was and they shall speake the language of their owne people that is they shall live after the manner of their owne country and have commandement over their wives Esth 1.20 vejit tenu jecar they put her in the masculine gender to signifie their ready obedience for when the Hebrewes will commend a thing in women as well done they put them in the masculine gender and againe when they will discommend men they put them in the feminine gender because now they have committed abomination with idols Since the fall A collation betwixt the innocent and old Adam this heavenly order is mightily inverted when the woman claymes soveraignty over the man and will not bee subject to him as she seekes superiority over her husband so if she could she would pull Christ out of his place and God the Father out of his This inverting of natures order hath ever a curse joyned with it when such effect superiority Plutarch hath a very good apologue for this the members of the body of the Serpent saith hee fell at variance among themselves the taile complained that the head had alwayes the governement and desired that it might rule the body the simple head was content but what became of it when the tayle tooke the guiding of the head and the rest of the body it pulled the head and the body through the brambles and briars and had almost spoyled the whole body So let us remember that apologue of the bramble Iudg. 9. When it got the ruling of the trees of the field what became of them a fire came out from it and burnt them In some case the Lord hath granted as great power to the woman over the man as he hath granted to the man over the woman as in the mutuall use of their bodies and in this case he is as well subject to his wife as he is her Lord but in other things the man hath thesuperioritie over the woman Quest Seeing the woman hath as great right over the body of the man as the man hath over her body how is it that Rachel with her mandrakes perswaded her husband to lye with her Gen. 30.15 It might seeme shee had not such a right to claime this of her husband Answ In this polygamie there was some cause of exception because a man had two wives at once and that of Christ may be fitly applied here One man cannot serve two masters Mat. 6.24 God made the woman of the rib of Adam She was not made of the eye as the Hebrewes say Prop. that she should not be wandring and unstable like Dinah Illust Gen. 34.1 Neither was she made of the eare that she should not be auscultatrix a hearkener like Sarah Gen. 18.10.14 he made her not of the foot that shee should not be troden upon like the Serpent But hee made her of the rib that she might be his collaterall to eate of his morsels drinke of his cup and sleepe in his bosome 2 Samuel 12.3 Quest When God tooke this rib out of Adams side whether had Adam a rib moe than enough or when it was taken out whether wanted he a rib To say that he wanted a rib would imply an imperfection to say that he had a rib moe than enough would imply superfluitie in Adam which in the estate of innocencie cannot be granted Nonut individuum sed ut species Answ Adam must not bee considered as other men but as he who represented whole mankind and therefor he having a rib moe then other men have who are but singular men yet he had not a rib moe than enough The seed which is in the body of man is no superfluitie in man because it serveth for the continuation of his kinde So this rib was no superfluous thing in Adam although he had a rib more than the rest of mankinde We count it now a superfluous thing when a man hath moe fingers than ten so to have moe ribs than twenty-foure Againe if we say it was one of his ordinary ribs it will not follow that there was any defect when this rib was taken out for wee may safely hold that God put in a new rib in place of it for when Moses saith that God shut up the flesh in place of it it will not follow that he closed it up onely with flesh but also with a rib as Adam himselfe afterward shewed Gen. 2 23. she is flesh of my flesh and bone of my bones Quest But how could so little a matter as a bone become the whole body of a woman was this the

their judgement made man such that concupiscence did necessarily follow Before the fall there was no reluctation nor strife betwixt the superiour and inferiour faculties in man That there was no concupiscence in man before the fall and therefore no concupiscence our reasons are these First our first parents were not ashamed when they were naked Gen 2. but after that Adam had sinned and saw himselfe naked hee fled from the presence of God and hid himselfe even for very shame it is the rebellion betwixt the superiour and inferiour faculties that makes men ashamed Secondly in Iesus Christ the second Adam there was no rebellion and yet he was like to us in all things sinne excepted taking our nature upon him and the essentiall properties of it As to bee tempted Mat. 4.1 Iesus was carried by the Spirit into the desert to bee tempted So to feare Hebr. 5.7 he was heard in that which hee feared So to be angry Mark 3.5 Hee looked round about on them angerly So forgetfulnesse of his office by reason of the agonie astonishing his senses Father if it bee possible let this cup passe from me Mat. 26.39 Wherefore if this strife betwixt the superiour and inferiour faculties was the consequent of nature in our whole estate then Christ should not have beene blamelesse which is blasphemy for concupiscence is sin Rom 7.7 Thirdly if there had been rebellion betwixt the superiour and inferiour faculties before the fall then man in his whole estate had not beene happy for Paul in respect of this concupiscence is forced to cry out Rom. 7.11 O wretched man that I am who shall deliver mee from this body of death and originall iustice had not beene such an excellent gift in that estate but only a restraint to restraine this concupiscence that it bursted not forth Fourthly if this rebellion flow from nature how can God be free from sinne who is the authour of nature qui est causa causae est causa causati in essentialiter subordinatis he who is the cause of a cause is likewise the cause of the effect in things essentially subordinate but God is the author of mans nature and concupiscence therefore according to their position Of mans originall justice according to the Church of Rome he must bee the author of sinne this is blasphemie The Church of Rome holds that this holinesse was a supernaturall thing to man and not naturall in his first creation and they goe about to shew the matter by these comparisons They say mans righteousnesse in his innocent estate was like a garland set upon a virgines head the garland is no part of the virgins body and although the garland be removed yet she remaines still a virgin So this originall righteousnesse they make it as it were a garland which being taken away from man no naturall thing is blemished in him Secondly they compare it to Sampsons lockes which when they were cut off nothing was taken from Sampsons nature Thirdly they compare it to a bridle in a horse mouth which is no part of the horse nor naturall to him but serves to bridle the horse and keepe him in So say they this originall righteousnesse was no naturall thing in man before the fall but served onely as a bridle to restraine concupiscence and they put a difference betwixt a naked man and a robbed man Duplex homo nudus spoliatus Man before his fall say they he was naked but God did cast his cloake of supernaturall righteousnesse about him to cover him but since the fall say they hee is not homo nudus sed spoliatus a naked man but spoyled of the graces of God Hence is that division made by the Iesuites of the estate of man Perer. lib. 5. in Gen. disput de excellent pag. 118. the first estate saith he is of man considered without grace or sinne as they terme it in his pure naturals the second estate is of man in his purenaturals cloathed with supernaturall righteousnes the third estate is of man degenerate and sinfull the fourth estate is of man regenerate and the last is of man glorified But to consider a man both voyde of grace and sinne such a man was never nor never shall be neither did the Iewish or Christian Church ever divide the estate of man thus The Iewish Church taketh up the estate of man in these three the first they call Adam ratioue creationis because hee was made out of the red earth the second they call Enosh man subject to all miseries the third they call Ish man restored to blessednesse and happinesse The orthodoxe christian Church divides the estate of man thus the first estate is gratiae collatio the bestowing of grace the second is collatae amissio the losse of that grace bestowed the third is instauratio amissae the restoring of lost grace and the fourth is confirmatio instauratae the confirmation of restored grace We will shew that his originall righteousnesse Of mans originall justice according to the reformed Church was naturall to man and not supernaturall where we must consider that nature is take five wayes First a thing is naturall by creation as the soule and the body are naturall to man because they give a being to him Secondly for that which floweth essentially and naturally from a thing as the faculties from the soule Thirdly for that which cleaveth most surely to nature as sinne doth to the soule now Fourthly for that which beautifieth nature and helps it as grace doth Fiftly for that which by generation is propagate to the posteritie as originall corruption Originall justice was not naturall to man in the first sense for it was no part of his essence It was not naturall to him in the second sense for it flowed not from the understanding essentially as the faculties of the soule doe but it was naturall to him in the third sense because hee was created in holinesse and was the subject of holinesse it was naturall to him in the fourth sense because it made his nature perfect It was naturall to him in the fift sense for he should have transmitted it to his posteritie by generation if he had stood in holinesse as man doth sinne now which is come in place of it Originall righteousnesse to the first Adam was naturall to the renewed Adam grace is supernaturall A collation betwixt the innocent renewed and old Adam to the old Adam it is against his nature so long as hee continues in sinne Our reasons proving that originall righteousnesse was naturall to Adam and not supernaturall are these First Reason 1 as are the relickes of the image of God in man since the fall such was the image of God in man before the fall but the remnants of the Image of God in man since the fall are naturall Rom. 2.13 For by nature they doe the things contained in the Law 2 Cor. 11. Doth not nature teach you this therefore the image of God