Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	call_v	good_a	king_n	2,217	5	3.5127	3	true

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

man is immortall Reason 1 it is proved by these reasons First the Soule when it understandeth any thing it abstracts from the things which it understands all quantity qualitie place and time changing it into a more immateriall and intelligible nature which is universalitie and loseth the particular and individuall nature as our stomackes when they receive meate change and alter the outward accidents of the nourishment to the owne nature whereby it becomes flesh and bloud So the Soule when it conceiveth of a thing it separateth all these dregges of particular circumstances from the body and conceives it universally in the minde When a man looketh upon a horse hee seeth him of such quantitie of such a colour and in such a place but when hee is conceived in the minde then it is an universall notion agreeing to all horses As the thing conceived in the minde is not visible because it hath no colours it is not audible because it hath no sound it hath no quantitie as bigge or little So the soule it selfe must be of this nature without all these quantity quality time and place and therefore cannot be corruptible If the Soule were mortall then it should follow Reason 2 that the naturall desires should be frustrate but the naturall desires which are not sinfull in the Soule cannot be frustrate Naturanihil facit frustra Nature doth nothing in vaine it should be in vaine if there were not something to content it which being not found upon earth must be sought for in heaven therefore the soule is immortall A sinfull desire cannot be fulfilled as if one should desire to be an Angell but naturall desires as the desire to be happy and to be free of misery cannot be fulfilled in this life therefore it must be fulfilled in the life to come naturally every man desires to have a being after his body is dissolved hence is that desire which men have to leave a good name behind them and so the desire that they have that their posterity be well and that their friends agree and such and from this natural desire come these ambitious desires in men who are desirous to erect monuments and sepulchers after their death and to call their lands after their name Psal 49.12 So Absolon for a memoriall of himselfe set up a pillar in the Kings dale 2 Sam. 18.18 And the poorest tradesman hath his desire when he can reach no higher hee will have a stone laid upon him whith his marke and name upon it this very ambitious desire in man is a testimony in his minde that hee acknowledgeth the immortalitie of the Soule Quest Dist 44.9 2. Scotus moves the question here how shall wee know that these naturall desires are agreeable to reason and that they must be fulfilled because they are naturall Answ He answers that this desire of the immortalitie of the Soule is naturall because it longeth to have man a perfect man for man is not a perfect man while he hath a Soule and a Body joyned together after they are separate so that this desire cannot be a sinfull desire because it is from the God of nature Things without life seeke their preservation secundum numerum in their owne particular being and resist those things which labour to dissolve them beasts againe desire the continuance of their kinde ut nunc onely for the present they desire not the continuance of their kinde perpetually but man naturally desireth esse absolutum suum his perpetuall being included within no bounds The Soule is no bodily thing Reason 3 therefore it is not corruptible if it be a body it must be finite and consequently cannot have an infinite power but the power of the Soule is in a manner infinite in understanding comprehending not onely singular things but the kindes of all things and universalitie therefore the understanding standing cannot be a Body and consequently mortall Object But it may seeme that the Sunne and fire which are bodies may multiply things to an infinite number and therefore bodily things may have power in infinite things as well as intellectuall Answ The fire may consume singular things by adding continuall fewell to it it cannot consumere species rerum the kinds of things But this is the perfection of the understanding that it conceiveth not onely singular things but also all kinds of things and universall things that in a manner are infinite and so where the understanding receiveth these things it is not corrupted by them neither corrupts them but is perfected by them Every corruptible thing is subject to time and motion Reason 4 but the Soule is neither subject to time nor motion therefore the Soule is not corruptible that the Soule is not subject to motion it is cleared thus motion hindereth the Soule to attaine to the owne perfection the soule being free from motion and perturbation is most perfect and then it is most fit to understand things as the water the more cleare it is it receives the similitude of the face more clearely Therefore it was that Elisha when he was to receive the illumination of prophecie he called for a Minstrell 2 King 3.14 to play sad musicke to settle his affections These things that are true Reason 5 have no neede of a lye to further them but to use the immortalitie of the Soule as a middle to further us to the duties which wee are bound to doe were to use a lie if the Soule were not immortall for many religious duties which wee are bound to performe require the contempt of this life as the restraining of pleasures which a man could not doe if hee had not hope of immortalitie in which he findeth the recompence of his losses This perswasion of immortalitie made the heathen undergo death for the safetie of their countrey and if our last end were onely in this life then all that we doe should be for this last end to ayme at it to procure it and never to crosse it it were great madnesse in men to undergoe so many hard things as they doe if they had not a perswasion in their hearts of this immortalitie if we hope onely in this life Then of all men wee are most miserable 1 Cor. 15. and if the Soule were not immortall Christ would never have commended him who hated his owne Soule in this world that he may gaine it in the life to come Marke 8.35 The Soule is immortall because God is just Reason 6 for God being the Iudge of all Gen. 18.23 it behooveth him to punish the wicked and to reward the just but if God did not this in another life he should never doe it for in this life the wicked flourish aad the just are afflicted Psal 37. therefore as God is just there remaines another life wherein the soules of the godly are rewarded for wel-doing the Prophet saith Ier. 12. concerning every mans reward O Lord thou art just when I plead with thee yet let me talke with thee of thy

moralists hold that a man may attaine ad ultimum finem to true happinesse it selfe without any helpe of Gods grace onely through the remnants of the Image of God remaining still in them yet after the fall When all these passions are cured by the vertues the moralists make up a perfect Lady whom they paint forth to us after this sort they say her forerunners are obedience continencie and patience her attendants which attend her are many as security hope tranquillitie joy reverence clemency modesty and mercy they describe her selfe this way her head is wisedome her eyes prudencie her heart love her spirits charity her hand liberality her breast religion her thighes justice her health temperance and fortitude her strength But this Lady trimmed thus is but a farded Helena untill grace come in and sanctifie her Wee see this betwixt Diogenes Plato betwixt Aristippus and Diogenes how every one of them discovered that their vertues were but shewes of vertues When Diogenes saw Plato delight in neatnesse and cleannesse and to have his beds well dressed he went and trod upon his beds and he said calco Platonis Fastum I tread upon Plato's pride Plato replyed sed majori Fastu with a greater pride Againe when Plato saw Diogenes goe with an old cloake full of holes he said he saw his pride through the holes of his cloake When Diogenes was dressing rootes for his dinner Aristippus came in Diogenes said unto him if Aristippus mere content with such a dinner he needed not to fawne upon Kings flatter them Aristippus replied If Diogenes could use Kings he needed not to eate of such rootes thus we see how Diogenes taxed Aristippus pride and Aristippus againe Diogenes his counterfeit humilitie So wee see likewise their vertues to bee counterfeit vertues for they counted this an Heroicke vertue to kill themselves either for feare of shame as Luerecia did and Cleopatra or for vaine-glory as when M. Curtius leapt into the gulfe at Rome in the time of a great pestilence thinking there was no other remedy to take it away Quest What are we to thinke of these passions ruled by the morall vertues in the heathen whether were they sinne or not Answ God liketh the workes of men two wayes Complacētia Dei duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by a generall liking of them because they proceed from the reliques of intire nature yet left in man Rom. 2.14 for by nature they did the things of the Law 1 Cor. 11.14 doth not nature it selfe teach you Secondly he liketh them according to his good pleasure when he loved them as renewed in Christ The workes of the Heathen which proceeded from the remnant light of nature were not done by them as renued men neither did they proceed from the corruption of nature as when a man sinnes but from the sparkle of naturall light which he left in them So if wee respect the worke it selfe the good workes of the Gentiles are not sinnes and in this sense it is said 2 King 10.30 Iehu did that which was good in the sight of the Lord. So Gen. 20.26 thou didst this in the integritie of thy heart But if wee consider these vertues according to the Gospell then we must call them sinnes Opera gentilium sine fide pecca sunt because they proceeded not from faith For without faith it is impissible to please God Heb. 11. Secondly if we respect the end of their workes Opera gentilium respectu finis sunt peccata they are sinnes because they did them not for the glory of God but for their owne prayse Thirdly in respect of the subject of their good works because the persons were not renued who did them If the person be not renued his workes cannot be accepted before God Aurichalcum latten or copper is called a false mettall not because it is a false substance but because it is false gold So these workes of the heathen are false vertues because they proceed not from faith but they are not simply false CHAP. IIII. How the Stoickes cure the Passions THe Stoickes take another course to cure these passions for they would root them out of the nature of man as altogether sinfull A man having the gout one layeth a plaister to his feet which so benummed them that he can walke no more here the physicke is worse than the disease So the Stoicks when they feele perturbations in the passions they would pull them out here the remedy is worse than the disease As at the first in Athens the thirtie tyrants caused to bee put to death some wicked man but afterward they began to kill good citizens so the Stoickes at the first set themselves against the sinfull passions and at last against the good Citizens the best passions for they would roote out of man the chiefe helpes which God hath placed in the soule for the prosecuting of good and declyning of evill if there were not passions in the soule then there should be no vertues to moderate them for take away feare and hardnesse from fortitude then fortitude were no more a vertue The passions are ascribed both to Christ and God and therefore are not to be rooted out Christ himselfe tooke these passions upon him therefore they cannot bee sinne Luke 10.21 Hee was angrie Marke 3.5 He was sad Math. 26.38 and rejoyced Luke 10.21 They are sanctified by regeneration The Apostle Rom. 1.30 condemnes the want of naturall affection hee calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection They are ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they cannot be sin If the Stoicks should reade that there are Ilands and Countreys as Delos and Egypt which had never felt the violence of earthquakes and which had continued immoveable when all other parts of the world had beene shaken would they beleeve it Why should they then beleeve that there are men to be found voyd of all passions They grant us this power to tame Elephants Tygers and Lyons and yet not to destroy them why will they not allow us this power then to suppresse these passions when they rise against reason They must not then be rooted out but moderated we must not take away diversitie of tunes in Musicke but reduce them to good order and so make up a harmonie CHAP. V. How Christ cureth the Passions CHrist taking our nature and passions upon him Prop. it is hee that onely reduceth them to right order Christ rectifieth the passions foure manner of wayes Illust 1 First he subdueth the passions that they arise not inordinately Christus quatuor modis moderatur passiones 1. subjugando Esay 11.5 it is said Iustice shall be the girdle of his loynes to signifie that by justice all his sensuall affections are suppressed Duplex cingendi modus 1. sursum versus ad mammillas 2. deorsum versus ad lumbos renes Againe Revel 1.13 Christ is brought in with his girdle about his paps