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B16297 An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word. Weemes, John, 1579?-1636. 1632 (1632) STC 25214; ESTC S112662 170,898 257

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wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Imag● repaired in us if we would be in league with the beasts of the field The dogges came and licked his sores The beasts many Beasts surpasse man in many duties times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1. 3. and Ier. 8. 7. Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6. 6. Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him It may seeme strange why the Lord distributeth Why God gaue his children a small portion in this life things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24. 1. God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life as he did with the Israelites when he brought them Simile to Canaan Numb 13. 17. When he brought them to Canaan he made them to goe Southward into the Mountaines South a barren Countrey the South was a dry and barren part Iudg. 1. 15. Thou hast given me a South-land giue me also springs of water so Psal 126. 4. Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first so Simile dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great affl●ctions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17. 14. Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11. 9. It is a matter of great consequence to discerne what Great skill required in discerning the gifts of Gods right hand are the gifts of Gods favour many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived When Ephraim and Manasseh were brought before Iacob Ephraim was set at Simile Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17. 7. separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life And it came to passe that the beggar dyed and the rich Death separateth the godly from the wicked man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while but death maketh a totall and full separation Moses said to the Israelites stand still and Simile see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14. 13. the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Luk. 16. 26. This should Gods children should haue little medling with the world teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21. 25. to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man
haue gone forward ten degrees or if it had beene soone in the morning it could not haue gone backe ten degrees Thirdly this miracle was wrought in the Summer time the day being at the longest it could not be brought backe ten degrees in the winter day for when the day is shortest the Sunne ariseth to them at seven of the clocke neither could this miracle be wrought at the Equinoctiall for then they could not haue discerned the Sunne to cast a shadow upon the diall because then the shadow is so long but the Text saith that the Sunne went backe so many degrees upon Ahaz diall 2 King 20. Therefore it seemes to haue beene wrought in the Summer time at the longest day when it was drawne backe from the eleventh houre to the sixt which is one houre after the Sunne rising for in the longest day it ariseth to them at fiue of the clocke in the morning Whether went the Sunne backe ten degrees or did the Sunne stand still and the shadow goe backe upon Quest the lines as Abulensis upon 2 King 20. holdeth the shadow went backe ten degrees or did the Sunne go back and the shadow also If the shadow had gone backe and not the Sunne the miracle had not beene so great for when the Sunne Answ goes forward naturally the shadow goeth backward now if the shadow had gone backe in an instant and the Sunne stood still it had beene a miracle quoad modum Three sorts of miracles sed non quoad substantiam and it had beene but a miracle in the third degree A miracle in the highest degree is when nature had never a hand in a thing as to make the Sunne goe backe so many degrees or to stand still A miracle in the second degree is this when nature had once a hand in producing of a thing but when nature fayleth once it cannot restore it to the former ●ase againe Example Nature bringeth forth a man seeing now when he becommeth blind nature cannot restore him to his sight and when he is restored to his sight againe it is a miracle in the second degree A miracle in the third degree is this when nature in time could doe such a thing but cannot doe it upon a suddaine Example Peters Mother in law was sicke of a Fever Nature in time could cure one of a Fever but Christ curing her upon a suddaine this is a miracle in the third degree Example 2. When a lumpe of figges was layd to Hezekias boyle the figges in time would haue matured this boyle and broken it but when the Lord doth it upon a suddaine this is a miracle in the third degree So for the shadow to goe backe when the Sunne goeth forward this is naturall to it but for the shadow to goe backe upon a suddaine this was a miracle in the third degree but when the Sunne and the shadow both went backe this was a miracle in the first degree quoad modum quoad substantiam What confirmation of his faith had this beene if the Quest Sunne had gone forward ten degrees that had beene but the ordinary course of it If it had gone forward ten degrees in an instant that Answ had beene a miracle but when it went backe ten degrees peice by peice this was a greater miracle therefore he chose rather that it should goe backe ten degrees If the Sunne went backe onely and not the shadow Object then it should haue beene knowne through the whole world and some of the Heathen would haue made mention of it in their writings as Dionysius Areopagita maketh mention of the Eclipse of the Sunne in Christs Passion The heathen in their writings might haue made mention Answ of it which are not now extant In the Booke of Iason there is mentiō made of the standing of the Sunne and Moone in Ioshua's dayes and that Booke is perished now shall we say then that nothing is written in this Booke because this Booke is not extant Whether was this a greater miracle when the Sunne Quest went backe in Hezekias dayes or when the Sunne stood still in Ioshua's dayes If ye will respect them to whom this miracle was Answ wrought in Ioshua's dayes it was a greater miracle it Whether this miracle or that in I●sh●a's dayes was greatest was wrought for the confirmation of all Israel and this was wrought but for the confirmation of Hezekias Secondly Ioshua's day was longer than Hezekias day Hezekias day was but twentie two houres and Ioshua's day was twentie and foure Ecclus 46. 4. Stetit Sol ●na dies facta est in duas Did not the Sunne goe backe by his meanes And was not one day as long as two This miracle was wrought at three of the clocke in the afternoone for the Moone was a quadrant of the Heaven distant from the Sunne and quarter Moone for Gibea was Southwest from Megiddo where they did fight and there the Sunne stood and Ajalon where the Moone stood was Southeast How stood the Sunne here at three afternoone Southwest Quest. from the Moone seeing it is said to stand in the midst of Heaven There is a twofold midst the first medium aequidistantiae Answ and the second is interpositionis the Sunne is in medio aequidistantiae when it is in the middle point betwixt Medium aequidist antiae intrpositionis the Sunne-rising and the Sunne-setting this is in the midst of the day but it is in medio interpositionis when it is any part of the Heaven betwixt the two extreames it was now but in medio interpositionis Againe this miracle was wrought twentie dayes after This miracle was w●ough● tw 〈…〉 dayes after the Equinoxe the Equinoxe for Ioshua instituted the Passeover Cap. 5. the fourteenth day of Nisan which was at the Equinoxe and that Moone had but fourteene dayes to runne to the change and now the Moone was before the Sunne but when the miracle fell out the Moone was behinde the Sunne and it was quarter-Moone so that the fourteene dayes of the old Moone and the eight dayes of the other Moone made up twenty dayes after the Equinoxe Thirdly Ioshua's day was twenty-foure houres nine Ioshua's day was 24. houres houres alreadie past and three houres to the Sunne-setting then the Sunne stood a whole Equinoctiall day which all being joyned together maketh twenty-foure houres then it is said Iosh 10. 14. That there was no day like to it before or after which must be understood that there was no day before or after like unto it for length Hezekias day was but twenty-two houres in length Hezekias day was 22. houres which is proved thus the Sunne had runne twelue degrees already forward upon Ahaz Diall which maketh sixe planetary houres then it goeth backe againe tenne degrees which maketh fiue planetary houres and this made eleven houres Might not the Sunne haue gone backe to the Sunne-rising Quest and so haue made sixe planetary houres Not because the Sunne casteth