Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

for us to love God This proposition againe in Divinity Thou shalt love the Lord thy God with all thine heart and with all thy soule and with all thy mind Matth. 22. 37. and thy neighbour as thy selfe vers 39. commandeth practise formally Secondly a proposition in Divinity urgeth practise A proposition in Divinity commandeth practise mediately or immediately eyther mediatly or immediately imediatly as God is summum bonum the chiefe good out of this mediate proposition we gather an immediate therefore we are to love him above all things Thirdly these conclusions in Divinity which conclude for practise the propositions out of which they If the conclusions be practicke the propositions must be practicke are drawne must also be for practise and not for contemplation nam nihil agit extra genus suum as they say in the Schooles as we cannot gather grapes of thornes or figgs of thistels Matth. 7. 16. So new wine cannot be the cause why the Apostles spake with divers tongues Act. 2. So we cannot gather conclusions of practise from speculative propositions Fourthly these rules which serve to direct men to practise may be called rules of practise as the Carpenters The word of God is a line and rule of practise line in his hand is a line of practise because it leadeth him to practise So the Word of God is the line by the which wee should walke therefore it is a rule of practise Gal. 6. 6. As many as walke according to this rule peace be unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to worke by rule or line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the rule of our working therefore it teacheth us practise But it may be said that contemplation is the end of Object Divinity in heaven to see God face to face therefore is the end of our Divinity here upon earth Contemplation in heaven leadeth us alwayes to practise and they can never be separate for as below here Answ those Sciences which we call inspectrices as the mathematicks physicke and such whose end consisteth not in doing are the parents of morall philosophie and of doing for by these we take up the nature of things the goodnesse and the truth of them and then we begin to esteeme of them and love them when wee know them so that contemplation bringeth forth alwayes practise The glorified Saints in heaven comming nearer to the first cause esteeme more highly of him and therefore they love him more sincerely and returne all praise to him But it may seeme that contemplation is more excellent Object than practise for Mary is preferred unto Martha Mary for her contemplation to Martha for her action When Mary and Martha are compared together they Answ resemble not the contemplative and the active life but the naturall and spirituall life Mary careth for the spirituall life and Martha for the naturall Did not Mary care for practise as well as Martha sate shee not at Christs feete that shee might learne practise that she might wash them with her teares and wipe them with her haire And because practise is joyned alwayes with knowledge therefore the wisedome which is proper to the understanding is ascribed sometimes to the will Iob. 28. 28. to depart from evill is understanding and therefore it is that justice and judgement are joyned together in the Scripture and they are called fooles who doe not according to their knowledge And Salomon saith Eccle. 10. 2. The heart of a wise man is at his right hand because his heart teacheth his hand to put things in practise The end of our Divinity is more in practise than in contemplation therefore these onagri or wilde asses the Heremites who lived without all society of men forget the cheife end wherefore they were set here living rather like beasts than like men and if wee shall take a view of the ecclesiasticall history as out of Theodoret and Zozomen wee shall see how unprofitablie these men have spent their time leaving the congregation of the Saints of God Theodoret writeth of one Macedonius Cap. 13. de historia religiosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba dict us est gubba in the Syriacke tongue is a Ditch he was called gubba because he stoode in a Ditch all his time and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he eate nothing but Barley pulse See how unprofitablie this man spent his time not giving himselfe to reading of the holy Scriptures for he was altogether ignorant of them for when Flavianus the Bishop sent for him that hee might make him a Minister he was so ignorant of that which the Bishop had done unto him when he ordained him Minister that being required the next Sabbath day to come againe to the Church answered him who came for him that he was affraid to be made Minister the next Sabbath day also and so refused to come see how this holy man spent his life for forty yeares in contemplatin and what great progresse he made in Christian Religion So Theodoret maketh mention of one Styllites who From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar stoode under a pillar all his life time and never came into a house So Zozomen in his ecclesiasticall history Lib. 6. 29. writeth of one Pior who going out of his fathers house into a desert vowed solemnely that he should never see any of his kinsmen or friends againe and living fifty yeares there he had a sister who longed to see him before shee dyed the Bishop pitying the poore woman granted leave to Pior to come and visit her and he returning into his countrey standing before the doore called out his sister and shutting his eyes he said unto her behold I am your brother Pior looke upon mee as much as you please but shee entreating him earnestly to come to her house he altogether refusing went backe againe to the Wildernesse and so wee reade in Theodoret of one Adynus who lived ninety yeares in the In Sacra hist lib. 14. 8. Wildernesse and never spake to any man as if he had beene possessed with a dumb Divell this is that holy contemplative life which the Church of Rome commendeth so much but this is pure Religion to visite the fatherlesse and widdow in their necessity Iam. 1. 27. These Heremites living this contemplative life were like Polyphemus having but one eye in his head and looking ever up but never downe The Schoolemen differ but little in this poynt how The opinion of the Schoolemen in this point Divinity teacheth us practise Thomas and his followers say that fides non est recta ratio agendi sed recta ratio sentiendi and therefore Contra gentiles hee compareth faith to hearing rather than to sight but he addeth that practise followeth faith as the fruit of it but Scotus maketh faith to be habitus practicus Yee see how both of them insist in this that Divinity consisteth in

in the second Temple The last way how God revealed himselfe in the second How the Lord revealed himselfe by the poole Bethesda Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5. 4. It was not the Angell that cured them here for it is a true Axiome of the Schoolemen pars natur a non potest super are naturam An Angell cannot worke a Miracle an Angell is but a part of nature therefore hee cannot worke a miracle which is above nature It was Christ himselfe who wrought the miracle it was hee What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11. 21. So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5. 6. Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all The conclusion of this is seeing wee have a more Conclusion cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10. 28. dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20. 31. But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally cause and this word is considered eyther essentially or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature Simile and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write because then the Fathers Why God would have his word written were not of so long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles It was necessary then that the word should be written God revealeth himselfe most surely to us by his word that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1-19 We have also a more sure word of prophesie here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1. 8. preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luke 16. 31. The Church of Rome then doth great wrong to Christians The Church is not the last resolution of our faith when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2. 20. the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Whether is it an Article of our faith to beleeve that Quest the Scriptures are the Word of God or not Some things are both de fide de verbo fidei as Ans Christ is Emmanuel Secondly somethings are de verbo Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word

perpetuum amongst the Heathen why doe they then translate it For ever because Amos 8. 7. and 2 Sam. 2. 26. Lament 5. 20. the word Netzahh signifieth both Victory and Eternitie A third example Gen. 8. 21. Dixit ad cor suum dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victoria Aeternitas but the Chaldee saith Bemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the Evangelist Iohn followeth but this is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase used amongst the Greekes A fourth example Give us this day our daily bread Matth. 6. 11. The Greeks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem quotidianum but the Syriacke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crastinum panem that bread which may feede us to day and to morrow So Iam. 4. 6. The Lord exalteth the humble but according to the Hebrew and Syriacke phrase to Exalt is to lift up on the Crosse Ioh. 8. 28. When yee have lift up the Sonne of man or exalted the Sonne of man that is lifted him up on the Crosse These particular phrases used by the Seventy would be marked And besides these if we shall looke more nearely to the stile of the Scripture as to the simplicity of it then we The simplicity of the stile of the Scripture is admirable shall much more admire it 1 Cor. 2. 4. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power Againe the Evidence of the stile the judgements of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculata fides cum qu● ipse videt God are set downe so vively in the Scripture as if a man were looking on with his eyes this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greekes as we may see in the deludge the overthrow of Sodome and the miracles in the Wilderdernesse set downe so clearely before us as if we had beene eye witnesses of them See a notable example Psal 7. 12. 13. By a borrowed kind of speech he setteth forth the judgements of God which were to over take the wicked as if we were looking on If he turne not he will whet his Sword he hath bent his bow and made it ready he hath also prepared for him the instruments of death he hath ordained his arrowes against the persecutors Eightly the Fulnesse of the speech The Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein nothing is wanting neyther in the enumeration of the parts or explication of the causes or reciting of the circumstances for the holy The holy Ghost setteth downe all circumstances belonging to the purpose whereof hee intreateth Ghost setteth downe all the circumstances belonging to the purpose So the Apostle Rom. 1. describeth at large the vanity and impiety of the Gentiles And Rom. 2. the hypocrisie of the Iewes and Cap. 3. he maketh a full description of the corruptions of man reckoning up the parts There is none righteous no not one vers 10. There is none that understandeth there is none that seeketh after God vers 11. They are all gone out of the way they are altogether become unprofitable there is none that doth good no not one Vers 12. Their throate is an open Sepulcher with their tongues have they used deceit the poyson of Aspes is under their lippes Vers 13. Whose mouth is full of cursing and bitternesse Vers 14. Their feete is swift to shed blood Vers 15. Destruction and misery are in their wayes Vers 16. And the way of peace they have not knowne Vers 17. And there is no feare of the Lord before their eyes Vers 18. Ninthly the Shortnesse of the speech and here we cannot enough admire the fulnesse of the stile and the shortnesse of it that which Cicero sayd of Thucycides Every word of the Scripture carrieth a weight may here be applyed fitly Eum esse adeo plenum refertumque rebus ut prope verborum numerum numero rerum exaequet That every word carried a weight with it and therefore we may call it Laconica Scriptura Tenthly the Coherence all things in the Scriptures are fitly joyned and coupled together The Heathen All things in the Scripare fitly joyned sayd that there were three things unpossible Eripere Iovi fulmen Herculi clavam Homero versum to pull Iupiters Thunder-bolt out of his hand Hercules Club out of his hand and a verse from Homer for they thought that there was such a connexion betweene Homers verses that not one verse could be taken away without a great breach in the whole worke but this may bee much more sayd of the Scriptures of God which have such a dependance and connexion that if yee take away but one verse the whole shall be marred But it may be sayd that there are sentences which Ob. seeme not to cohere or agree fitly together Gen. 48. 7. And as for me when I came from Padan Rachel died by me in the Land of Canaan in the way when there was but yet a little way to come to Ephrath and I buried her there in the way of Ephrath the same is Bethlehem Vers 8. And Israel beheld Iosephs sonnes How doth this cohere with that which goeth before it would seeme that there is no dependance here They cohere well enough with the words going before for Iacob had adopted two of Iosephs children Ans How sentences in the Scripture seeming to disagree cohere very well then hee giveth the reason of this adoption in these words as if he should say whereas I might have had moe children by my first wife Rachel if shee had lived it is great reason that I supply this defect in her by placing some in sted of these children which she might have borne to me and I adopt those thy sonnes since she is dead The second place which seemeth to have no coherence with things going before Esa 39. 21. Take a lumpe of figges and lay it for a plaister unto the boyle and he shall recover vers 22. Ezekias also had sayd what is the signe that I shall goe up into the house of the Lord. What coherence is betwixt these words and the words going before There is a right coherence here and hee setteth downe that last which was first for brevities cause which is more at large set downe in the booke of the Kings and therefore Iunius translateth it well Vajomer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plusquam perfecto Esay had sayd Ier. 40. 1. The word which came to Ieremiah from the Object Lord c. The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh Answ Verse of the fortiesecond Chapter and these things which are insert betweene them doe containe but the occasion of the prophesie to wit when Godoliah was killed the rest of the Iewes would have gone into Aegypt which Ieremiah forbiddeth them to doe And it came to passe ten dayes after Chap. 42. 7 c. This should be joyned