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	almond_n	numb_a	25	3	9.8420	5	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

upon the Samaritans Luk. 9.54 one would have thought this to have beene holy anger and zeale that moved them for Gods glory when as it was their own particular which moved them so when the high Priest rent his cloathes Mat. 26.65 We must learne then to distinguish these two else our anger will be but sinfull anger Thirdly Let not the Sun goe downe upon thy wrath Anger saith Salomon Eccles 7.9 rests in the bosome of fooles it goeth to bed with them riseth with them continueth with them and goeth oftentimes to the grave with them the first day it may be easily cured the second day more hardly but the third day most hardly A threefold cord cannot easily bee broken Eccles 4.12 Fourthly Let reason rule thine anger and command it we ride not first and then bridle our horse but first we bridle our horse and then ride bee not first angry and then thinke to bridle thy anger with reason for then thou wil deceive thy selfe but let reason first rule and then be angry Fiftly Remember that thy prayers cannot bee heard unlesse thou be first reconciled to thy neighbour Mat. 5 24. Leave thy gift at the Altar and be reconciled to him So 1 Tim. 2.4 the Apostle willeth that men lift up holy hands without wrath So 1 Pet. 3.7 the man and the wife must not jarre that their prayers be not hindred so thou canst not heare the word with profit in anger Therefore the Apostle willeth us like new borne babes to drinke in the Word 1 Pet. 2.2 so wee cannot eat our passeover unlesse the leaven of malice and envy be cast out 1 Cor. 5.8 Let us not celebrate the feast with the old leaven of malice Sixtly remember Christs example who when hee was reviled reviled not againe Mark 15.32 learne to spread thy injuries before the Lord as Ezekias did when Rabshekah railed against him 2 King 19.14 Seventhly Behold oftentimes the passion of Christ and that will quench thine anger The Israelites when they were stung with fiery serpents Numb 21. so soone as they lookt upon the brazen serpent they were healed so when wee are injured and wronged by our enemies if we behold the passion of Christ with faith it will quench the sting of our enemies anger Anger hath nothing opposite to it as the rest of the passions have because it riseth of a present evill which we cannot shun If it be present and wee may shun it then there needes not a contrary passion When the evill is not present and joyned with difficulty if we may surmount it then ariseth courage if we cannot surmount it then ariseth the contrary passion feare If the evill be present and joyned with difficulty then ariseth anger because we cannot shun it for if we can shun it there can be no passion there Object But mildnesse seemeth contrary to anger Answ Mildnesse is not a passion but a vertue which moderates it and is not contrary to it So much of the image of God in man in his knowledge will and affections wherein especially the image of God consists Wee come to his outward image of God which is his dominion over the creatures CHAP. XV. Of the second part of the image of God in man in his dominion over the creatures MAn before the fall was Lord over the creatures Prop. and herein he resembled his Maker There is no creature that can use all the creatures but man First Illust 1 hee had dominion over the insensible creatures as the elements for no creature can use the fire but man he can doe sundry things with the fire that no creature can doe which argueth that hee was made Lord over it The Lyon who is the King of beasts is afraid of the fire and when hee seeth the light of it he fleeth from it 2. He had commandement over the living creatures for as yet a little boy can leade a great Elephant and a childe will drive a number of oxen before him the relicts of Gods image in man makes them stand in awe of him yet There are sundry creatures that excell man in some things Illust 2 as some excell him in smell some in sight and some in touch but joyne them all together in man hee excelleth them all which sheweth that man was created Lord over the creatures Reason is onely found in man Illust 3 by the which hee can subdue all the perturbations in beasts Iam. 3.7 All are tamed by man which they cannot doe by themselves that sheweth that man was made Lord over them We count that one of the most excellent qualities in beasts Illust 4 when they can counterfeit man neerest as the Elephant his reason the birds his words the Ape his gestures which all shew that he was made Lord over them That which hath a shew of reason Illust 5 diminute in part onely should obey him who hath reason perfectly and understanding of all things but beasts have onely some shew of reason they know some particular things but they have not a full and an universall knowledge of things therefore they are naturally subject to man There is nothing swifter than the horse among beasts and yet he carries man the dogge though most fierce waits upon man the Elephant for as great and terrible as he is yet he serves to be a sport to man in publike meetings he learnes to leap kneele and dance and other beasts serve to feed man we eate the honey of the bees we drinke the milke of cattell therefore all the beasts are made subject to man Man was Lord over the creatures before the fall and they were ready to obey him hence may be drawn these consequents It is lawfull for men to hunt after the beasts and to catch them now Aristl pol. 1. o. 5. because that way he recovers the right over them again that he had at the beginning Man was Lord over the creatures before the fall therfore he could be afraid of none of them we see that Eva was not afraid of the serpent as Moses was when he fled from it Exod. 4. Man hath another sort of dominion over the living creatures than that which he hath over the plants and herbs of the fields for the dominion which he had over the living creatures was per imperium rationis but he had dominion over the plants per solum earum usum onely by using them Man was made Lord over the creatures therfore when by sinne he becomes a beast like a dog or a hog how farre then doth he abase himselfe from his first estate and dominion Plato called this Foedam animarum incorporationem which some mistaking thought that he held that the soules of men entred into beasts but he meant onely that men became brutish and sensuall like beasts Quest How were the beasts so farre distant from Adam gathered unto him and how could they give homage to him being so farre from him Gen 9. ad liter cap. 4 Augustine holds that