Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	aaron_n	bring_v	rod_n	155	3	10.3803	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

either by the morall vertues 3. by the Stoickes 4. by Christ 5. particular which are eleven Love 6. Hatred 7. Desire 8 Abomination 8 Ioy 9. Sadnesse 10. Hope 11 Boldnesse 11 Despaire 12. Feare 13. Anger 14. The outward image of God in Adam was in his superioritie over the creatures 16. whereupon doe arise three questions 1 Wherefore God placed his image in man 15. 2 Whether this image was naturall or supernaturall 17. 3 What society he had with the Angels 18. The Adjuncts of this image were the two royall prerogatives which Adam had in innocencie 1 In his contemplative and active life 19. 2 In his conjunct life or marriage 20. THE PORTRAITVRE of the Image of GOD in MAN in his Creation Restauration and glorification GOD Proposition who dwelleth in a Light inaccessible 1. Tim. 6.16 communicates his goodnesse to his creatures freely Every good thing communicates it selfe to another Illustration the Sunne among the Planets communicates Heat and Light it communicates Heat to all and Light to many creatures Duplex Bonitas imperfecta perfecta but yet the Heat is hurtfull to some So justice amongst vertues is the most excellent vertue and communicates it selfe to all Societies and no Societie could subsist without it not robbers and I heeves unlesse some kinde of justice were amongst them for if one should take all Prov. 29.28 the Societie would soone dissolve Iustice communicates not her selfe perfectly to this Society for in this sort of Society there is great injustice but God communicates his goodnesse to all his Creatures in a perfect measure fit for their condition and is hurtfull to none God communicates his goodnesse to his Creatures fundry waies Prop. by divers degrees and perfections To some hee gives Being onely Illust to some hee gives Sense and to some Reason to some hee gives such a Matter and such a Forme 1. Cor. 15.39 All flesh is not the same flesh but there is one kind of flesh of men another of beasts Duplex Bonitas unita dispersa and another of fishes and another of birds there are celestiall bodies and terrestriall bodies A man when hee conceives a thing in his minde he hath a simple conception of it yet to make his hearers take it up the better he utters it by sundry words So that which is one in God is communicated diversly unto the creatures as not being all capeable of a like goodnesse although hee communicate not his goodnesse to all his creatures in a like degree yet all are partakers of his goodnesse God in communicating his goodnes with the creatures Prop. intends onely his owne glory and to shew his goodnes Other creatures Illust who worke but imperfectly worle for their owne commoditie and profit Eccles 6.7 All the travile of a man is for his mouth But God made all things not for his profit but to shew his goodnesse to the creatures therefore his goodnesse is specially and first seene in the creation which is Gods first manifestation of himselfe CHAP. I. Of the Creation in Generall GOd by his goodnesse is the sole and onely cause of creation Prop. In all other of Gods workes hee useth meanes as in generation Illust corruption dimunition in these hee is not the simple and sole cause but in creation hee is the onely cause and useth no meanes Duplex Causa simpliciter essendi in hoc Deus est causa simpliciter in creatione at essendi in hoc in alijs God is the onely simple cause in creation but in his other workes hee is onely the cause of beeing this or that God is the first cause and being is the first effect Illust 2 but nothing can intervere betwixt the first cause and the first effect and therefore there can be no instrumentall cause in the creation if any thing should intervene betwixt the first cause and the first effect it should be Non ens that which is nothing but an instrument cannot be Non ens therefore no instrument can intervene betweene the first cause and the first effect God is the onely cause of creation Inter priman Causam primum Effectum nihil intervenit Thom. contra Gentiles therefore the Angels can bee no instrument in creation farre lesse can they create a thing Augustine saith Daemones non possunt quicquam creare sed creata specie tenus mutare Consequence 1 The spirits can create nothing but they may change in shew the things that are already created Secondly the Angels may hasten the production of things but not in an instant as God made Adam a perfect man in an instant and Aarons Rod to budde and to bring forth almonds in an instant Num. 17. because it was a Creation and a Miracle Thirdly as they can hasten nature so they can bring accidents into nature for if Iacob by laying peeled rods before the sheepe made them to conceive speckled Lambs Gen. 30.37 much more can an Angel worke such things in nature Augustine in his booke called the Citie of God giveth an example of this the Oxe which they worshipped in Egypt was marked with many divers spots when hee dyed how could they finde another marked after the same manner Augustine answers that the divell represented to the Cow ingendring a Bull with the like markes and so the Cow brought forth the like And thus the Divell continued Idolatry in Egypt Here we see how they can bring accidents into nature but the Devils could not create the Oxe of Egypt Consequence 2 God only creates this distinguisheth him from the heathen God and the vanities of the Gentile Ier. 10.11 So shalt thou say to them Cursed be the gods that made not heaven and earth This verse is set downe in the Chaldee tongue whereas all the rest of the prophecie is set downe in the Hebrew tongue why did the Lord this to this effect that when the Iewes should goe into Babylon and there should bee solicited to worship their Idols they should have this verse ready in their owne language Cursed be your gods for they made neither heaven nor earth God created the world of nothing Prop. Nothing is taken sundry wayes in the Scriptures Illust first privatively as 1 Cor. 8.4 an Idol is nothing that is it hath no divinity in it it is nothing privatively here but not negatively for it is of wood or stone So 1. Cor. 7.9 Circumcision is nothing Nihil est negativum comparativum privativum that is it hath no efficacy in it after the abolishing of it yet it is not simply nothing for it is the cutting of the fore-skin Secondly a thing is nothing in comparison one thing being compared with another of greater excellencie Esai 48. All the world is nothing before him that is all the world is nothing being compared with God Thirdly a thing is nothing negatively or simply Marke 11.13 There was no fruit upon the fig-tree When we say that God made the world of nothing