Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	father_n	holy_a	lord_n	5,731	5	3.8503	3	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

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

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

necessitie Triplex necessitas ab intrinseco ab extrinseco ratione finis First when the necessitie ariseth from within this is called necessitas ab intrinseco as the blessed in heaven are mooved by the proper inclination of their will to love God necessarily Secondly when the necessity ariseth from without as when the will is indifferent in it selfe to doe or not to doe to goe this way or that way When Nebuchadnezzar stood in the parting of two wayes Ezech. 21. doubtfull whither to goe towards Ierusalem or Rabbath the Lord determinates his will to goe towards Ierusalem Thirdly in respect of the end as a man is to passe over a water but he cannot goe to the other side without a boate These three sorts of necessities take not away the liberty of the will although they necessitate it the first sort of necessity takes not away the liberty of the will although it necessitate it for this will is internum principium sui motus and this libertie cannot be taken from it unlesse it be destrayed the second sort of necessity takes not away the freedome from it for the will cannot be both inforced and yet free as heate cannot be made cold but yet the will may be necessitate for as the water which is cold may be made hoate so the will which is free may be necessitate and the third sort of necessitie establisheth the freedome of the will Man in his first estate had free choyce of good or evill The first collation betwixt the innocent renewed old and glorified Adam but was necessitate to neither of them in his second estate he is a servant to sinne and necessitate to it in his third estate hee is free from the servitude of sinne but not from the necessitie of it in his fourth estate hee is voluntarily good and necessarily good but hee is not free libertate indifferentiae as man was before the fall for that includes a weakenesse in it In Adam's first estate his will was free from sinne Coll. 1 and necessity of sinne because he had neither internum nor externum principium to move him to sinne so he was free from misery but not from mutability In his second estate he is subject to the necessity of sinning to misery and to the servitude of sinne but free from coaction In his third estate hee is free from the dominion of sinne from the servitude of sinne and from compulsion but not from the necessitie of sinning In his fourth he shall be free from misery servitude mutability and necessity of sinning but not from necessity and willingnesse to love God In his first estate he was liber free in his second estate he was servus a servant to sinne In his third estate hee is liberatus free from sinne but in his fourth estate hee shall be liberrimus most freed from finne The will working freely Prop. hath power to determinate it selfe as it is directed by the understanding in civill and morall actions and in indifferent things but in actions spirituall it is onely determinate by God The will hath power by the light of the understanding to determinate it selfe in civill and morall actions Illust and God in these likewise doth determinate the will Prov. 21.1 The Kings heart is in the hands of the Lord and hee turnes it as the rivers of water when the King determinates his owne heart the Lord also determinates it for every particular agent determinates his owne instrument to his worke Sola increata voluntas est independens but the will is the instrument of God for onely the uncreated will hath an independant power therefore the will being but a second cause is determinate by God When God determinates the will in civill things he doth it by changing restraining or over-ruling it but when he determinates the will which cannot determinate it selfe in spirituall things then he converts the will and inclines it and here he is the sole and onely cause Object That which is moved from a cause without it selfe is said to be compelled but the will cannot be compelled therefore it may seeme that it cannot be determinate by God Answ That which is moved by an externall cause is said to be compelled if the externall cause take away the proper inclination of the second cause but if it leave the second cause to the owne proper inclination then it is not said to be compelled but to worke freely Object But the motion is rather ascribed to him who mooves than to that which is mooved as wee say not that the stone killed the man but the man who threw the stone if God then moove the will it might seeme that the will were free and not to be blamed in the action Answ If the will were so mooved by God that it mooved not it selfe then the will were neither to be praised nor to be blamed but seeing it is both mooved and moves it selfe and is not like a stone in a mans hand which is moved and moves not it selfe therefore it is to be blamed in the sinfull action The Will in morall and civill actions is not determinate in the meanes which leade to the end for that the understanding doth onely but respecting the end it both determinates it selfe naturally and is determinate by God but in spirituall things it is onely determinate by God both in the means and in the end Philip. 2.13 It is God who worketh both the will and the deed in us The grace of God determinates the will onely to good Consequence therefore these extenuate mightily the grace of God who grant that God in the conversion of Man doth powre in a supernaturall grace in his heart but yet this grace doth not determinate the heart of man Corvinus c. 43. pag. 642. so Fonseca for that the will doth naturally and freely and to draw out the act of Faith say they there needs no concurrance of the grace of God but only moral perswasions So Fonseca who holds that God onely sets the will on worke but leaves the will to worke by it selfe he determinates saith he onely in specificatione but not in exercitio in inclining the will to embrace such an object but the operation about that object is left free unto the will it selfe this it may performe freely without Gods grace Object But it may seeme that God determinates the sinfull actions of men as well as their morall both in the meanes and in the end and is the cause of the one as well as of the other as God knoweth certainely that the Antichrist will sinne therefore the will of the Antichrist is determinate to sinne by the decree of God Answ Eternum decretum● Dei ponit infallibilitatem consequentis sed non consequentiae This followeth not because putting the decree of God the Antichrist will sinne these two go not together as the cause and the effect for Gods decree is not the cause why the Antichrist sinnes but it

off the yoke of their masters but the Apostle teacheth them another lesson 1 Tim. 6.1 Whosoever servants are under the yoke let them have a due respect to their masters lest the name of God and the word come to contempt Quest But seeing all men are sinners now why are not all men slaves Answ If God would deale in justice with us now all should bee slaves but God hath mittigated this to some to the end that common wealthes and families might stand Adam gave names to the creatures as their Lord Prop. and in signe of their subjection Therefore none should impose names to children but the fathers who have superiority over them Conseq no not the mother Yee see when Rachel called her sonne Benoni Iacob called him Benjamin Gen. 35.18 Hence they gather well that Christ as man had not a father because his mother is commanded to give him the name Esay 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et tu faemina vocabis in the feminine gender Object But Hagar gave her sonne a name Gen. 16.11 and yet hee had a father then it may seeme that the mother may likewise impose the name to the childe Answ She gave this name at the commandement of the Angell which Abraham afterwards confirmed otherwise she had no power to give it Therefore these fathers who give this power to others Conseq to impose names to their children resigne the first part of their authority over their children which God hath put in their hands This dominion which Adam had over the creatures Prop. was not an absolute dominion God hath Illust dominium merum immediatum liberum hee hath absolute Dominium dei in credturis est absolutum immediatum et liberū dominium hominis est conditionatum liberum free or immediate dominion over the creatures Man had onely but dominium conditionatum such a dominion that was not an absolute and simple dominion to use them at his pleasure They who had their inheritance in Israel had not an absolute and immediate dominion for it was Emanuels land Esay 8.8 God had the absolute dominion but theirs was conditionatum for they might not sell their inheritance to whom they pleased neither might they alienate their lands perpetually but onely morgage them to the yere of the Iubilee Lev. 25.13 So the Levites had not merum dominium of the tythes but conditionatum Levit. 23.4 For none of their children who were leprous might eate of them neither might a stranger eate of them neither might they sell them to others Caleb had the property of Hebron and yet it is said to bee given to the Levites it was Calebs by right of propriety but it was the Priests because they dwelt there and had the use of the ground So Adam before his fall he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dei usufructuarius the tenant of God but God was the immediate Lord qui habebat directum dominium et ad omnes usus he had the supreame dominion and absolute use over all the creatures Adam had not nudum usum of the creatures Illust 2 but hee was usu-fructuarius The Lawyers illustrate the matter by this example Du plexusum creaturarum nudus usus et usufructuarius if thou get the use of ones garden thou mayest gather roses hearbs flowers to thy owne use but thou canst not sell them to others to make benefit of them But if thou be usu-fructuarius then thou mayest make benefit of them and sell the fruite to others Another example If one leave in his latter Will to thee the use of his flock thou mayest use his flock for dunging of thy ground but thou mayest neither sheare the sheep nor milke them for that pertaines to them for whom it is left but if he leaue the vsu-fructum then thou mayest use both the milke and the wooll Man in his first estate had not onely nudum usum but usu-fructum Duplex potestas utendiet fruendi Distinguunturhaec dare usum et dare in usum hee had not onely a bare use of them for maintenance but hee was Lord over them He had not onely power uti ijs sed frui ijs not onely to use them but also to inioy them they distinguish these two aliud est dare alicui usum that is it is one thing to give a man the vse of a thing and another thing to give him it unto use he who giveth the use of a thing giveth not the dominion over it but hee who giveth it unto use gives also dominion A man may have nudum usum et illicitum rei as when a thiefe takes a mans horse Illust 3 Secondly a man may have nudum vsum sed licitum Vsus rei multiplex 1. nudus et illicitus 2. alicitus etutilis 3. licitus sed non utilis 4 usus utilis et propriet as subordinata 5. dominium directum et altum et vtilem as when a man hires a horse Thirdly a man may have nudum vsum et licitum sed non vtilem as when the servant of a banker changeth mony for his Master all the commodity is his masters Fourthly a man my have vsum licitum utilem et proprietatem sed subordinatam as he who holds his lands in fealty Fiftly he who hath the propriety dominium directum this is called dominium altum this supreame dominion Adam had not this supreame dominion but subordinate to God Christ is called the Lord of the Sabbath Mat. 12.8 and man is called Lord of the Sabbath Mark 2.27.28 how is Christ called the Lord of the Sabbath As the supreame and high Lord. Man is called Lord of the Sabbath not as the supreame but as the subordinate Lord. The first Adam had all things subiect to him but by subordination A collation betwixt the innocent and second Adam but the second Adam had them by a more excellent manner from God his Father eminenter by way of excellency Psal 2. I wil give thee the ends of the earth for a possession Secondly the first Adam had jus ad rem jus in re hee had not onely the right to the things Duplex potestas authoritativa subauthoritativa Duplex jus ad rem in re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duplex ius in communi in proprio but also the use of them But the second Adam had jus ad rem sed non in re for the most part that is he had the right to them but the use of few of them for the most part Quest. Had Christ nothing in propriety to himselfe had hee but onely the naked use of things Answ There are sundry sorts of rights First that which many have right to in common as the Levites in Israel had right in common to the tythes but Barnabas a Levite who dwelt in Cyprus out of Iudea had his possessions proper to himselfe Acts 4. So the Church of Ierusalem had their goods in common Secondly there is usus