Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	acknowledge_v	bring_v	22	3	3.9419	3	false

Text snippets containing the quad

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

conversion when God gives a man a will to convert he must first take away the resistance that hindred his conversion before that ever he give him the will to convert if hee first take not away the impediments he cannot convert God gives not grace to a man that resist in the compound sense as they speake in the schooles Duplex sensus gratiae resistentiae divisus compos●tus that is so long as he remaines unwilling hee gives him not grace but in a divided sense when he gets grace resistance is taken from him Resistance is when two strive together if they be of equall strength then the one of them prevailes not against the other Illust 2 if they be not of equall strength then the weaker succumbs and the stronger prevailes if the agent be hindred by the patient and yet prevaile at the last it is called incompleta resistentia an imperfect resistance but if the patient be of such strength that is frustrates the agent of his purpose then it is called completa resistentia Triplex resistenti aequalis completa incompleta a perfect resistance When Michael the archangell and the devill strove about the body of Moses Iude 9. if the devill had gotten the body of Moses and had set it up and made an Idoll of it then it had beene a perfit resistance but Michael prevailing against the devil it was an imperfect resistance So when the will of man striveth against the grace of God if these two were of equall force then the one of them should not prevaile against the other but because they are not of equall force although the will resist for a time yet he yeeldes to the stronger the grace of God and so it is but an imperfect resistance for at last it yelds to the grace of God Man in his conversion cannot resist the grace of God Consequence therefore that division of Bellarmines is false Lib. 6. degrat l. arb Quidam dei gratiam reijciunt quidam neque recipiunt neque reijciunt quidam neque reijciunt neque recipiunt sed delectanturan ea quidam apperiunt corda ut gratiam recipiant First he saith that some who are called inwardly by the spirit may reject the calling together Secondly some neither receive the grace of God nor reject it but suffer God to knocke at the heart and is no wayes moved by it to open Thirdly some neither receive nor reject grace but they begin to be delighted with it Fourthly some open their hearts and suffer themselves to be drawne by the grace of God this is false for it is the Lord only that hath the key of the heart to open or shut Man in his first estate A collation betwixt the innocent and renued Adam had not neede of preventing grace yet he had neede of stirring up or preparing grace to stirre him up not from sinne or sluggishnesse but from the intermission of his action but man regenerate hath neede of preventing grace preparing grace working grace and perfecting grace and as the Lord promised Deut. 11.12 Mine eye shall be upon this land from the beginning of the yeare to the end so unlesse God looke upon man from the beginning to the end of his conversion all is in vaine Wee see Numb 17. when Aarons rod was laid before the Lord. First he made it to bud although it had no roote Secondly to blossome Thirdly to bring forth ripe almonds So although there be no grace in us yet the Lord stirres up good motions in our hearts then he seconds these with new desires then at last he make us to bring forth good fruite so that the beginning progresse and end of all good workes come of God when wee acknowledge this from our heart then we offer a burnt offering to the Lord. But it is said in Mark 4.26 that the Kingdome of God is like a husbandman who when hee had sowen his seede hee lyes downe and sleepes and in the meane time it growes and shoots forth into the blade and then to the eare therefore it may seeme that when God hath once sowne the seede of grace hee addes not a new influence of grace to it Answ That parable is onely meant of the Preacher who after hee hath sowne the seede can doe no more but commits the event to God but the parable can no wayes be applied to God for after that the seed is sowne by God hee must give both the first and the latter raine or else it will not fructifie The Schoolemen say well ad singulos actus desideratur gratia unto every action that a man doth grace is required Man in his restitution receiving the grace of God Prop. cannot lose it againe The certainety of the perseverance of the Saints in grace Illust 1 Gratia saemel recepta non potest amitti respectu patris filii spiritus sancti is proved First in respect of God the Father Secondly in respect of God the Sonne Thirdly in respect of God the holy Ghost First in respect of God the Father with whom there is no shadow of change and none can pull his sheepe out of his hands Ioh. 10.29 Secondly in respect of God the Sonne the Apostle saith 1 Cor. 6. that his members agglutinantur Christo they are glewed to him Thirdly in respect of the holy Ghost he is called the earnest penny of our salvation 2 Cor. 5. he is not called the pledge of our salvation for a pledge may be laid in pane and may be taken up againe but an earnest penny is a part of the bargaine and cannot be taken up againe There is a mutuall obligation betwixt God and man Illust 2 which sheweth the perseverance of the Saints We give a pledge to God 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him so God giveth the earnest penny of his Spirit to us Ephes 1.13 In whom also after that ye were sealed with the holy Spirit of promise which is the earnest of our inheritance although we have the possession of both yet the keeping of both is committed to God who is a faithfull keeper so that now the child of God cannot fall away againe not onely in respect of the event but also for the continuance of their Faith Quest When a man falls into any notorious sinne as murther or adultery whether is his faith lost or not Answ Not for he fals not from his universall and first justification whereby all his former sins were remitted to him he fals only from the particular justification of that fact this guilt of that fact which is particular takes not away the first justification here Duplex iustificatio universalis particularis amittit jus ad rem sed non jus in re hee loseth not the right of his former justification but onely the use of it for the time and when hee repents of that

to signifie that Iesus Christ subdued not onely his sensitive faculties but also the intellectuall in his will and understanding and it was for this that the High Priest under the law was forbidden to we are his girdle about his sweating places Ezek. 44.18 that is about his middle as the Chal. de Paraphrase interpreteth it not beneath but about his pappes to signifie the moderation of all his passions It is a true axiome quod operatur Christus pro nobis oper atur in nobis that which Christ doth for us he doth in us He subdueth his owne passions Reconciliando that He may subdue our passions Secondly Christ reconciles the passions which strive so one against another Iudg. 17.6 when there was no King in Israel every man might doe what hee pleased so these passions doe what they please contradicting one another till Christ come in to reconcile them Moses when he saw two Hebrewes striving together he sayd ye are brethren why doe ye strive Exod. 2.13 So when Christ seeth the passions striving one with another Hee saith Yee are brethren why doe yee strive Acts 7.24 Thirdly Rectificando Christ sets the passions upon their right objects whereas before they were set upon the wrong objects and he turnes these inordinate desires the right way A man takes a bleeding at the nose the way to stay the bloud is to divert the course of it and open a veine in the arme So the Lord draweth the passions from their wrong objects and turnes them to another Mary Magdalen was given to uncleane lust the Lord diverted this sinfull passion and she became penitent and thirsted after grace Luk. 8.2 So hee turned the passions of Saul when he was a bloudy murtherer to thirst for grace Act. 9. We know a womans appetite to be a false appetite when shee desireth to eate raw flesh or coales or such trash and that shee is mending againe when her appetite is set upon wholsome meates So when the passions are set upon wrong objects then a man is in the estate of sinne but when the passions are turned to the right objects then a man becomes the child of God Fourthly when Christ hath sent these passions upon the right object Immobiliter permanendo hee settles them that they cannot bee mooved for as the needle in the compasse trembleth still till it bee directly setled towards the North pole then it stands So the affections are never setled till they bee set upon the right object and there he tyes them that they start not away againe Psalme 86.9 David prayeth knit my heart to thee O Lord. The beasts when they were brought to be made a sacrifice were tyed with cords to the hornes of the Altar Psalm 118.27 that they might not start away againe So the Lord must tye the affections to the right objects that they start not away againe The passions are either in the concupiscible or irascible part of the Soule There be six passions in the concupiscible appetite Love hatred desire abomination pleasure sadnesse CHAP. VI. Of the Passions in particular in the concupiscible appetite Of Love LOve Amor est voluntarius quidam affectus quám coniunctissimè re quae bona judicatur fruendi is a passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can Man before the fall Prop. loved God aboue all things and his neighbour as himselfe God is the first good cause and the last good end Illust he is the first true cause by giving knowledge to the understanding he is the last good end by rectifing the will therefore the understanding never contents it selfe untill it know God and the will never rests til it come to the last good end God is A to the understanding and Ω to the will He is mans chiefe good therefore he is to be preferred to all things both to our owneselves and to those things we count most of beside our selves wherefore Luk. 14. he faith He that loveth his life better than me is not worthy of me So Math. 10. He that loveth his father or mother better than me is not worthy of me so hee that preferres his owne love before God is not worthy of the love of God There are three sorts of love Illust 2 emanans or natural love imperatus or commanded love elicitus or love freely proceeding Triplex amor emanans imperdius elicitus Naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct to their objects the Pismire in Summer layeth up provision against the Winter Prov. 6.8 This naturall instinct the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love because he must love something what better object could hee chuse to love than God Commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us these wee enough to moove the affections to love God Love proceeding freely is that when the affections make choyce of God freely when as they consider his goodnesse that breeds admiration in them when they doe consider his beauty that breeds love in them and his sweetnesse doth satisfie their whole desires so that nothing is so worthy an obiect to bee beloved as God who hath all these properties in him God loved us first Ioh. 3.16 therefore we are bound to love him againe There are three sorts of love First Triplex 〈◊〉 quaerens vtile lascivus pur●● the love that seekes his owne profite onely as when a subject loves his Prince onely for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to filthinesse and dishonestie such was the love which Putiphars wife carried to Ioseph Gen. 39.9 Ioseph was not bound to love Putiphars wife againe in this sort of love The third sort of love is most pure and holy love and in this love wee are bound to love backe againe God loved us before wee loved him hee loved us freely and for no by-respect therefore wee are bound to love him first and aboue all things The Part loves the being of the whole Illust 3 better than it selfe this is seene in the world the great man and in man the little world for the water in the great world ascends that there should not bee vacuum or a vastnesse in the universe for the elements touch one another as wee see when we poure water out of a narrow mouthed glasse the water contrary to the nature of it runneth up to the ayre that

who loveth God hee loves his children also who are like him and also their spirituall kindred and affinitie The fift note of the love of God is that those who love converse together and are as little absent from other as can be they have the same delights and distasts The presence of the party beloved fils the heart of the lover with contentment So the children of God their whole delight is to walke with God as Enoch did Gen. 5. to be still in his presence and if hee withdraw himselfe but a little from them they long wonderfully for his presence againe The sixt note is he that loveth transports himselfe often to the place where hee was accustomed to see his friend hee delights in reading of his letters and in handling the gages and monuments he hath left behind him So the child of God to testifie his love to God transports himselfe often to the place where he may find God in his sanctuary amongst his Saints hee delights in reading of his letters the Scriptures he delights in eating and tasting these holy monuments and pledges his Sacraments which the Lord hath left behind him as tokens of his love untill he come againe The seventh note is when there is any thing that may seeme to preserve the memory of love more liuely in our soules we embrace the invention here where in Artemisia Queene of Caria shewed an act of wonderfull passion towards her husband Mausolus for death having taken him away she not knowing how to pull the thornes of sorrow out of her foule caused his body to be reduced to ashes and mingled them in her drinke meaning to make her body a living tombe wherein the relickes of her husband might rest from whom she could not endure to live separated The child of God hath a comfortable and true conjunction with Christ eating his flesh and drinking his bloud and these two can never be separated againe Of Adams love to his neighbour As Adam loved God with all his heart Prop. so he loved his neighbour as himselfe He loved his owne soule better than his neighbours soule Illust he loved his owne body better then his neighbours body but he loved his neighbours soule better than his owne body We are to love our neighbours as our selves we are to preferre the safetie of the soule to the safetie of the body therefore our soule is called our darling Psalm 22.15 which is most to be beloved We may not follow the Phisitians then who prescribe sometimes phisicke to their patients to be drunk Consequence 1 that they may recover their health Navarrus holds that it is not a sin in the patient Cap. 23. Num. 19. that hee drinke till he be drunke for the recovery of his health Although we are to preferre the safetie of the soule to the safety of the body Conseq 2 yet we are not for the good of the soule to dismember the body as Origen did misinterpreting these words Math. 19. Many are made Eunuches for the Kingdome of God taking them litterally when they are to bee understood metaphorically As we are not to dismember the body for the good of the soule Conseq 3 so we are not to whip the body for the good of the soule Thom. 2.2 quaest 66. art 3. so we are not to whip the body for the good of the soule A man cannot make a free choyce of that which is evill in it selfe as the Moralists prove against the Stocikes who did chuse povertie although they knew it to bee evill in it selfe but for a man to whip himselfe it is evill in it selfe for in this he usurps the magistrates authoritie The magistrates authoritie stands in these foure things to kill the body to mutilate the body Ex. 21.24 Eye for eye and tooth for tooth to whip the body Deut. 25.3 and to imprison the body Levit 24.12 killing of the body takes away the life it selfe cutting a member of the body takes away the perfection of the body whipping of the body takes away the delight and rest of the body imprisoning of the body takes away the liberty of it Now as we may not kill our selves cut a member from our selves imprison our selves for all these belong to the Magistrate so neither are wee to whip our selves Againe it is not lawfull for a man to weaken his body by fasting 1 Tim. 5.33 it was not lawfull for Timothy to drinke water for the weakning of his body therefore it is farre lesse lawfull for a man to whip his body We read of Baals Priests who cut their flesh 2 King 18.28 but never of the Priests of the Lord Deut. 14. We haue a warrant moderately to fast sometimes that the body may bee more subject to the soule 1 Cor. 9.37 I chastice my body and bring it undersubjection So Coloss 3.5 mortifie your members but never to whip it We are not to exceed our strength or to disable our selves for Gods service for God doth not desire the hurt of his creature who is about his service hee will rather forbeare some part of his service than an oxe or an asse shall want necessary food much lesse will he haue a man to indanger himselfe though it be in his service We are to preferre our owne temporary life to our neighbours Prop. If our neighbour bee equall of degree with us Illust 1 then wee should preferre our owne life to his life or if he be our inferiour we should likewise preferre our owne life to his But if he be our Soveraigne we are more bound to save his life than our owne as for the safetie of the Princes life the subject is to give his life 2 Sam. 19.43 so for the safetie of the common wealth A man may hazard his life for the safety of another mans life who is in prison perill of death Majus enim bonum preximi praeferendum minori proprio sed non aequali we are to preferre the greater good of our neighbour to our owne good that is lesse but not where there is equall When my neighbour is in a certaine danger of death and I but in a hazard it is a greater good to save my neighbours life than not to hazard my owne Wee are bound more to save our owne lives Conseq than the lives of our equals therefore that friendship which is so much commended by the heathen betwixt Pylades and Orestes the one giving his life for the other was not lawfull So of that betwixt Damon and Pythias when the one would have given his life for the other As we are to preferre our owne life to our neighbours life Illust so we are to preferre our selves in temporary things belonging to this life to our neighbour Temporary things serve either for our necessity Prop. or for our utility Ad quatuor in serviunt temporaria propter necessitatem propter sufficientiam propter utilitatem propter superfluitatem or for our sufficiency or for our superfluity For necessity