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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	fire_n	set_v	tongue_n	3,652	5	9.4006	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

Tongue God will not have a heart and a heart in a man Psal 12. so hee will not have a Tongue and a Tongue in him Pro. 8.13 that is a double Tongue Before the fall A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer Psal 45.1 and uttered those things which his heart indited but since the fall it is a world of iniquity and defileth the whole bodie and setteth on fire the course of nature and is set on fire of hell Iam. 3.6 now it is an unruly evill and filled with deadly poyson Iam. 3.8 Coll. 2 Before the fall he spake but with one Tongue but since the fall he is bilinguis hee speakes with a double tongue Prov. 8.13 and sometimes trilinguis Eccles 33. Lingua tertia commovit multos a third tongue hath troubled many The Chalde paraphrase calleth a backbiter a man with a three fold Tongue or a Tongue which hath three stings The Iewes give an example of it in Doeg who killed three at once with his evill report Saul to whom hee made the evill report the Priests of whom he made the evill report and Himselfe who made the evill report The Heathen in the dedication of the severall parts of mans body gave the eares to Minerva the tongue to Mercurie the armes to Neptune and the eye to Cupid c. Of the Womans Dugges God hath placed the Womans Dugge in her brest Duplex est causa physica moralis and not in her belly as in beasts and that for two causes the first is a Physicall cause the second is a Morall cause The Physicall cause God hath placed them so neere the liver that the milke might be the better concocted and the more wholsome for the child The Morall cause that the woman might impart her affection and love more to her child by giving it sucke with her Dugge which is so neere the heart The giving of Sucke was one of the greatest bonds of obligation of old betwixt the mother and the children when they intreated any thing of their children they would say By these Dugges which gave thee sucke I request thee doe this Virgil. Of the Hand By the Hand we promise and threaten it is the right hand of fellowship Gal. 2.9 We reckon by it Wisedome commeth with length of dayes upon her right hand Prov. 3.16 The ancients reckoned upon their left hand untill they came to an hundred yeeres and then they began to reckon upon their right hand So the meaning of Salomon is that wisedome should make them to live a long age even to a hundred yeeres As wee reckon with the hand so wee worship with the hand Iob protests that hee blessed not his hand when hee saw the new Moone Iob 31.27 The Idolaters they used to kisse their Idols Ose 13.2 But because they could not reach to the Moone to kisse her they kissed their hand in homage before the Moone and Iob purged himselfe of this kinde of Idolatry And the speciall providence of God is to bee marked in the hand of man that hee hath made him to take his meate with his hand and hath not left him to gather his meate with his lipps as the beasts doe for if man did so his lippes should become so thick that he should not speake distinctly wee see by experience that those who have thicke lippes speake not distinctly Of the internall members of Mans Bodie Of the Heart All the passions are seated in the heart we see in Feare such as are transported therewith call backe the blood to the heart as to the place where feare exerciseth her tyrannie therewith to defend themselves and therefore it is that those creatures that have the greatest and largest hearts are most fearefull because the heat is more largely dispersed within their Heart and consequently they are lesse able to resist the assaults of feare Object But it might seeme that our anger is seated in the Gall love in the Liver and melancholy in the Splene and so the rest therefore the affections have not their seat in the Heart Answ These foure humors seated in the Gall Liver and Splene are not the seate of the passions but they are the occasion whereby the passions are stirred up as the abundance of blood in the Liver stirreth up the passion of our love which is seated in the heart The heart is the first mover of all the actions of man for as the first mover carryeth all the spheres of the Heaven with it so doth the heart of man carry all the members of the body with it In naturall generation the heart is first framed and in spirituall regeneration it is first reformed The heart liveth first and dyeth last So in the spirituall life the life of Grace begins in the heart first and is last left there hence it is that Michael the Archangell and the Devill Iud. 9. strove no faster about the body of Moses than they doe about the heart of man therefore the Lord saith Sonne give me thy heart Prov. 23. The Iewes compared the heart of Man for the excellency of it to three things First to the holiest of all where the Lord gave his answers So the Lord gives his answers First out of the heart Secondly they compare it to Salomons throne as the stateliest place where the King sits So the Lord dwels in the heart of man as in the throne Thirdly to Moses Tables in which he wrote his Law Prov. 3.3 Write Wisedome upon the Tables of the heart God dwelt in the heart of Man before the fall A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart for out of the heart proceed Murther Adultery evill speakings and such Math. 15. It was a great curse which the Prophet denounced against the house of Ahab 2. King 10.27 That it should bee turned into a Iakes but a farre greater change now unto the heart of a man being now a receptacle of all uncleannesse The heart of man before the fall was a wise heart Coll. 2 and placed in his right side Eccles 10.2 But the heart of a foole is now in the left side Eccles 10.2 The Anatomists marke when the heart inclineth more to the right side the spirits of these men are more lively and are more apt for contemplation the right hand is the stronger hand because more heate proceeds from the heart to the right hand then to the left But when the heate equally disperseth it selfe to both the hands then a man is Ambidexter hee hath the use of both the hands equally alike By the right hand wee doe things more easily because motion proceeds first from the heart to it The meaning then of Salomon is that the heart of the wise man is a strong heart a couragious heart apt to doe good and a most honorable part wherein the Lord hath set his residence but the heart

hatred is also in bruite beasts but envy is onely found in man The remedies to cure sinfull hatred The remedies to cure this sinfull hatred are first consider that the man whom thou hatest most may be helpfull to thee againe Ioseph once most hated of his brethren yet necessitie mooved them to love him againe So the Elders of Gilead who did hate Iephteh and expelled him out of his fathers house Iudg. 11.7 but when the time of tribulation came he became their beloved head and Captaine Secondly if we would make good use of our hatred we must employ it against vice and against these objects the love and pursuite whereof may pollute the heart and blemish the image of God which shineth in our soules Thirdly if we should cure hatred we must represent the miseries which doe commonly accompany the pursuites of envy we must set before our eyes the shipwrack of so many famous persons that have lost themselves upon this shelfe and wee must represent to our selves the crosses paines and torments which this wretched passion doth cause CHAP. VIII Of desire Desire Desiderium est voluntarius affectus ut res quae bona existimatur deest vel existat vel possideatur is a passion which we have to attaine to a good thing which we enjoy not that wee imagine is fitting for us Desire differeth from love and pleasure it differeth from love Differt desiderium ab amore delectatione for love is the first passion which wee have of any good thing without respect whether it be present or absent but desire is a passion for good that is absent and pleasure is the contentment that wee have when we have gotten a thing Man in the first estate Prop. his desires were rightly set and moderate Illust His desires were either of spirituall things Duplex desiderium spiritualis naturalis boni or naturall things In spirituali things his desires were speedily carried to the right object God for as heavy things the neerer that they draw to the center the more speedily they are carried to the same so Adams desires being so neere God the center they were speedily carried unto him and in natur all things his desires were few and moderate for even as the Children of God the neerer they draw to their end they have the fewer desires of worldly things so Adam being so neere that heavenly glory few and moderate were his desires of worldly thigns A collation betwixt the second and renued Adam The desires of Christ were alwayes subordinate to the will of God his father but the desires of the regenerate they are many times not subordinate to the wil of God Object But it may be sayd that Christs desires were not alwayes subordinate to the will of his father when as he desired the cup to passe which his father willed him to drinke Math. 26.39 Answ Triplex est desiderium naturale rationale spirituale There is a three-fold desire first a naturall desire secondly a reasonable desire thirdly a spirituall desire every one of those by their order are subordinate to another and there is no repugnancy amongst them A man hath Saint Anthonies fire in his hand Voluntas rationis duplex est rationis ut ratioest rationis ut natura est a Chirurgian comes to cut it off the naturall desire shrinkes and puls backe the hand because nature seekes the preservation of it selfe but the reasonable desire saith rather than the whole body shall be consumed hee will command the Chirurgian to cut off the hand here is no repugnancy betwixt the naturall and reasonable desire but a subordination In Feavers wee desire to drinke and yet we will not and so in Apoplexies to sleepe and yet we will not This will of reason made Scevola to hold his hand in the fire untill it burnt A Martyr is carried to the stake to bee burnt the naturall desire shrinkes seeking the preservation of it selfe but yet it submits it selfe to the spirituall desire which commeth on and saith rather than thou dishonour God goe to the fire and be burnt this spirituall desire made Cranmer to hold his hand in the fire till it burnt In Christ there are three desires or wils In Christo tres fuerunt voluntates diviina rationalis naturalis Voluntates non fuerunt contrariae licèt volita fue runt contraria his divine will his reasonable will and his naturall will There was no repugnancy amongst these wils for his reasonable will absolutely willed that which his divine will willed and although his naturall will was different from his other two wils declining the evill of punishment and seeking the preservation of it selfe yet there was no contrarietie here for these which are contrarie must be contrary secundùm idem et circaidem according to the same object and in the same respect but his naturall will and his divine will the one willing that the cup should passe and the other willing it should not passe were in divers respects for God willed Christ to die for the purging of the sins of men but Christ as man willed the cup to passe seeking the preservation of nature only Christs humane will was conforme to the will of the Godhead in the thing willed formally that is Duplex est velle formale materiale when hee beheld this cup as the middle to purchase mans salvation but it was divers from it considering the cup materially in it selfe as it was a bitter cup. Example when a Iudge wils a theefe to bee hanged and the wife of this theefe wils him not to bee hanged for her owne private weale here is no contrarietie betwixt the two wils But if the wife of the theefe should will her husband to live as an enemy to the common-wealth then her will should be contrary to the Iudges will This naturall will in Christ hindred not his divine and reasonable will and it willed nothing but that which these wils willed it to will for they had the absolute commandement over it neither was there any strife betwixt them as betwixt the flesh and the spirit in the regenerate Gal. 5. but still a subordination The subordination of the wils in Christ Illust may be illustrated by this comparison Although the inferior spheares of the heavens be carried another course than the highest spheres are yet notwithstanding they hinder not the course of the highest sphere but all their motions are moderate and temperate by the motion of the highest sphere So although this naturall will in Christ seemed to goe a divers course from his reasonable and divine will yet it was moderate by his superior wils and did nothing but that which his superior wils willed it to will Esay 53. He offered himselfe because hee would Ioh. 10. I lay downe my life so that every will kept that which was proper to it selfe Voluntas divina justitiam voluntas rationis obedientiam voluntas carnis

decivit Dei 3. cap. 20. saith that the rest of the Philosophers used to refute them by a picture in which pleasure sat as a Lady in her throne and commanded every vertue to doe somewhat for her and to quite something for her so that by this sight it might appeare to them how absurd a thing it was for them to place felicity in pleasure Fourthly wee should chace from us the objects of pleasures lest they be the cause of our ruine and in this case we must follow the old wise men of Troy who coūselled Priame to send backe Helena to the Grecians and not to suffer himselfe to be any longer abused with the charmes of her great beauty for that keeping her within their citie was to entertaine the siege of a fatall and dangerous warre and to nourish a fire which would consume them to ashes So we must chace away these alluring pleasures which will bring destruction to us They show that pleasure and sensuall delights Apud Apulcium are the greatest enemies to the soule by this Apologue Psyche the daughter of God Nature Bodini theatrum natur had two sisters elder than her selfe who were married before her the eldest complained that she was kept close up in prison and never had liberty to goe abroad the second was also married but she had more liberty than her eldest sister for shee might goe abroad but both of them envyed their youngest sister Psyche being most beautifull that shee was married to one of the gods above therefore they both conspired to draw her away from the love of her husband showing her what pleasures and contentments she might have here below if shee would leave him so she followed their direction and perswasion but at last she fell in repentance and resolved to turne to her first love againe The application of the apologue is this that the soule hath first the vegetative faculty which is the eldest fister who is shut up within the body as a prison that she cannot goe abroad then she hath the sensitive faculty the second sister which heares and sees and hath the intelligence abroad both these envy the youngest sister the understanding faculty therefore by delights and sinfull pleasures they labour to draw their youngest sister from the contemplation of God to whom shee was married untill the soule by repentance returne unto God againe CHAP. X. Of Sadnesse and griefe SAdnesse is a passion of the soule which ariseth from a discontentment that we have received from the objects contrary to her inclination Sadnesse differeth from dolour or griefe for Sadnesse is properly in the understanding and that is called heavinesse but griefe is onely in the sensitive part and it is common to men and beasts Secondly sadnesse is of things past present and to come because it followeth the understanding that comprehendeth all these times but griefe is onely of things present The first Adam before his fall had no sadnesse A Collation betwixt the innocent and second Adam because as yet he had not sinned but the second Adam Iesus Christ taking the punishment of our sinnes upon him had great sadnesse carrying the burden of the sinnes of all the elect both past present and to come There was a double sadnesse in Christ the first Duplex tristitia in Christo passionis compassionis was of passion the second of compassion he was much grieved for the paines he sustained himselfe then doluit but much more for that which he had in compassion for us for then condoluit Wee in the state of corruption are more grieved for that which we suffer our selves than we can be grieved for any other but Christ was more grieved for us that we were separate from God Againe they marke that Christ compatitur nobis Christus compatitur nobis ratione charitatis ratione justitiae he had pity upon us either by way of charity as when he saw the people hungry in the wildernesse he had compassion upon them So when he wept for Ierusalem Mat. 23. or by way of obligation when he was bound by obligation to satisfie for us upon the Crosse Ob. Sadnesse is of these things which befall us against our will but nothing befell to Christ against his will therefore sadnesse was in Christ Answ Duplex tristitia absoluto respectu quodam A man may be sad for these things which are not absolutely against his will but in some respect as the cuppe which Christ dranke if we will respect Gods glory and mans salvation he dranke it willingly but respecting the cuppe it selfe it was against his will because of the paine Some sadnesse ariseth praeter rationis imperium A Collation betwixt the second and renewed Adam besides the command of reason as these first motions which upon a sudden doe surprise men Secondly there is a sadnesse contrajudicium rationis against the judgement of reason Tristitia exsurgit praeter contra vel secundum rationis imperium which subdueth reason for a while and this may be also in the children of God Thirdly there is a sadnesse secundum imperium rationis according to the command of reason for his reason commands him to be sad in the two first senses Christ was not sad but hee was sad in the third sense Bonaventure interpreting these words of Seneca tristitia turbans non est in sapiente expounds it well tristitia perturbans non est in sapiente although sadnesse trouble a wise man yet it perturbs him not for a man not to be sad when he ought to be sad est durities et non sapientia it is hardnesse of heart and not wisedome rejoyce with those that rejoyce and weepe with those that weepe Rom. 12. Christ himselfe had this passion and although he was troubled with his passion yet hee was not perturbed with it Quest Duplex facult as animae superior inferior When Christ saith Math. 26.38 My soule is heavy unto the death whether was this sadnesse in the superior facultie of the soule or in the inferior Answ Facultates superiores sumuntur vel stricte vel large If wee take the superior faculties of the soule largely then this sadnesse was as well in the superiour as inferiour faculties of the soule but if we take them strictly then this sadnesse was not in the superior faculties The superior faculties of the soule are taken largely both in the understanding and the will when they looke not only to God immediately but also to the meanes which leade to eternity as to the sufferings paines and griefe which it is to undergoe before it come hither they are taken strictly looking onely to eternall things as eternall and respecting onely God himselfe When Christs soule beheld immediately God and mans salvation then it was not sad but when he beheld the means leading unto this salvation here arose the sadnesse They cleare the matter further by this comparison A man that is