Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	divine_a	faith_n	formal_a	1,432	5	11.4042	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

Divine light to direct him in things above Grace doth not extinguish reason but rectifieth it these two lights the one of them doth not extinguish the other but onely diminish it and maketh it fall downe and give place and then rectifieth and exalteth it Esa 42.15 I will make the rivers ylands and I will dry up the pooles The rivers come from the fountaines but yet when the light of grace commeth in then the rivers are diminished and they decrease that the dry land may appeare reason is not taken away here but it falleth downe and giveth way to grace but the pooles shall be dryed up that is grace taketh away schismes and herisies and drieth them up but when reason submitteth her selfe to Divinity and is rectified shee hath good use in Divinity And even as a Dwarfe set upon a Gyants shoulders seeth much further than hee did before so doth reason when it is rectified by Divinity and so grace doth not extinguish reason but perfecteth it and therefore Iustine Martyr called religion true philosophie and then he saith he became a Philosopher when he became a Christian Things that reason is not able to do in Divinity and matters of Faith Let us consider first what is above the reach of reason in Divinity First reason cannot bee a judge in matters Divine for reason can never judge of the object of supernaturall verity Reason sheweth this much to a man when it seeth the antecedent and the consequent that this followeth rightly upon that but reason never judgeth of the object of supernaturall verity but Divinity enlighteneth the mind and maketh the spirituall man to judge of this A Carpenter when he is working Simile doth see by his eye when he applieth the square to the wood whether it be streight or not but yet his eye without the which he cannot see is not the judge to try whether the tree be streight or not but onely the square is the judge So reason in man without the which he could not judge is not the square to try what is right or what is wrong but the Word it selfe is onely the rule and square reason cannot consider how faith justifieth a man or whether works bee an effect of faith or not but reason can conclude onely ex concessis of things granted if faith be the cause and works the effect then they must necessarily goe together and reason goeth no higher Secondly no midst taken from philosophy can make up a Divine conclusion neyther would it beget faith in a man Example God is not the efficient cause of sinne the efficient cause is a terme attributed to God here if a Divine should goe about to prove eyther by logicke or grounds of metaphysicke this conclusion were not a Divine conclusion whereupon a mans faith might rest as if he should reason this wayes No efficient cause can produce a defect but an effect God is an efficient cause and sinne is a defect therefore God cannot produce sinne this were but an humane conclusion and could not beget faith .. So if he should reason from the grounds of metaphysicke this wayes God is ens entium and the properties of ens are vnum verum bonum therefore God who is ens entium cannot produce sinne because hee is goodnesse it selfe the conclusion were but an humane conclusion and could not beget faith but if a Divine should prove the same by a midst taken out of the Scriptures and should reason thus 1 Ioh. 2.16 All that which is in the world is eyther the concupiscence of the flesh or the lust of the eye or the pride of life not from the Father this midst will make up a Divine conclusion which will beget faith in a man and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria I beleeve not now for thy reason but for the authority of God which is the ground of my faith Thirdly Philosophy doth not inlighten the minde with spirituall knowledge it inlightneth the minde onely with a generall knowledge whereof Iohn speaketh Iohn 1.9 Rom. 1. when he beleeveth his reason at the first is mere passive therefore this speech of Clemens Alexandrinus would be very warily taken Lib. 1. Strom. Philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat as though philosophy made an introduction to saving faith And this speech of some Divines is harshly spoken lumen naturae accendit lumen gratiae and Basils comparison must not be stretched over farre as Dyers before they bring on the most perfect dye they dye first with the baser colour to make it the more fitte to receive the more bright colour So humane learning may be a preparation to grace But the comparison is too farre stretched here humane learning is a preparation to make a man understand the axiomes syllogismes and logical part in Divinity but a heathen philosopher having the helpe of nature is no sooner converted to the truth A learned Philosopher converted to the faith Certitudo evidentiae adhaerentiae may have a greater certainty of evidence than a laicke and may know the literall sense better but hee hath no greater certainety of adherence as wee see oftentimes when it commeth to the poynt of suffering But seeing zeale is not alwayes according to knowledge therefore knowledge of humane Sciences is a great helpe to the knowledge of faith once bred when it is sanctified Reason must not transcend her bounds Philosophie must not transcend her bounds and commit Saltum as they speake in the Schooles when shee taketh midsts which are mere philosophicall to prove any thing in Divinity this was the fault of most of the Schoolemen but when shee doth keepe herselfe within her bounds then she hath good use in Divinity Matth. 22. the Sadduces reason this way concerning the resurrection If there were a resurrection then there should follow a great absurdity that seven men should have one wife at the day of judgement but this is absurd therefore c. But Divinity telleth reason that here she goeth without her bounds measuring the estate of the life to come by the estate of this life and borroweth midsts which are not Divine to prove this conclusion for in the life to come wee shall be like Angels who neyther marry nor give in marriage and neede not to propagate their kind by generation Another example Nicodemus reasoned this wayes He that is borne againe must enter into his mothers womb Ioh. 3.4 no man can enter againe into his mothers womb therefore no man can be borne againe but Divinity teacheth reason that she transcendeth her bounds here and useth a midst which is mere naturall to prove a supernaturall conclusion A third example Arrius reasoneth this wayes hee that is begotten is not eternall Christ is begotten therefore he is not eternall here Divinity telleth reason that shee is out of her bounds and applyeth her midsts falsly There is a threefold generation

a man accursed There were three things which did accompany him who was hanged upon a tree first shame secondly paine and thirdly a curse First The death of the Crosse an ignominious death it was a most ignominious and a shamefull death Num. 25.4 Take the Princes and hang them up before the Sun that is publickly the Seventy translate it paradigmatize them and make open spectacles of shame and Suidas saith when any dyed an infortunate death they put a crosse upon his grave and Plinie reporteth that the Romans set up certaine Crosses where upon they did hang those dogges which gave no warning when the Gaules did scale the capitoll they counted this sort of death a dogges death therefore Seneca called it stipem infamem and others called it lignum infoelix and because it was such an infamous kind of death therefore the Christian Emperous changed Crucem in furcam in honor of Christ because he was hanged upon the Crosse they would have it no more used and Cicero said it was an hainous thing to bind a Citizen of Rome a villanie to scourge him and in a manner parricide to kill him what shall it be then to hang him upon a crosse This death of the crosse was a most painefull death Psal 22.14 All my bones are out of joint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparant s omnia ossa mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit disiunxit in the Hebrew it is Hithpardu are sundred this was but the outside of the paine but if we shall consider what was the paine and griefe upon his soule then we may say was there ever griefe like unto his griefe Lament 1.12 Lastly the death of the Crosse was a most cursed death When the Iewes object to us as the greatest opprobry that we worship Christ crucified who dyed such a cursed death we should rejoyce in this and count it our greatest happinesse that he was made a curse for us hanging upon a tree for his lifting up upon the Crosse draweth many to him Ioh. 3.14 And Bernard said well Non pigeat videre serpentem pendentem in lign● si vis videre regem in solio residentem let us observe how the theefe beleived in Christ when hee was hanging upon the Crosse if Esay beleived he saw the Lord sitting upon a throne Esay 6.1 If Moses beleived he saw the Lord in a flame Exod. 3.2 If the three Disciples beleived they saw him betwixt Moses and Elias and his face shined Matth. 17. but the theefe saw him hanging upon a tree and betwixt two theeves and not betwixt two Prophets he saw him not sitting upon his throne but hanging upon the Crosse and yet he beleived in him The conclusion of this is blessed is he that heareth the Word of God and doth it Luc. 11 20. EXERCITAT XXXIIII Of the Jewes Logicall helpes for the understanding of the ceremoniall Law FRom the excellency of the cause they gathered the excellency of the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezaleel and Aholiab were extraordinarily gifted to worke all manner of worke in the Tabernacle Exod. 31.2 and the women who spunne the Curtaines of the Tabernacle were wise hearted women Exod. 35.25 Therefore the Tabernacle was a most excellent worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa causarum The materiall cause of the Temple So the curious Artificers of Tyrus wrought in the Temple therefore it was an excellent worke God himselfe was Hael hisibba harishona or Sibboth hasibboth causa causarum The materiall cause of the holiest of all was gold the Holy place the Vessels of it Gold and Silver and in the outer Court the instruments serving for it were of Brasse there were none of the instruments which served in the Tabernacle made of iron the materiall cause of the most of the Temple was of the Cedar of Libanus and therefore the Temple is called Lebanon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa materiali● Zach. 11.1 And this they called Sibbah Homerith The formall cause of the Tabernacle was that which the Lord shewed to Moses in the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa formalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa finalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab effectis so that of the Temple which was shewne to David and this they called Sibbah Tzurith The finall cause was that the Lord might be worshiped there and this they called Sibbah Tachlith From the effects this they called Mesubbabh nothing that fermented might be in a sacrifice therefore honey is forbidden in a sacrifice because it fermenteth Exam. 2. that which was uncleane defiled so that which came of an uncleane thing defiled therefore they gathered that there could bee no silke in the Tabernacle because it came of an uncleane worme Byssus was that fine linnen of Egypt and not that which wee call silke and Xylinum was the wooll of the tree which we call Cotten and not silke So they say the Elephants tooth or Ivory none of it was in the Tabernacle because the Elephant was an uncleane beast yet Solomons throne was made of it Subjectum Nosheh they say that Canaan was more holy than other lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjectum therefore they who dyed out of Canaan dyed in a polluted land Amos 7.17 Againe in Canaan townes were more holy than the rest of the land for they put the Lepers out of their Cities and they buried not their dead in them Then Ierusalem was more holy than the walled townes for they eate the light holy things there and the second tithe within the wals of it then the chel or rampire was holier than that for no Heathen or he that was defiled by the dead might enter within that Then the womens Court holier than that for none that was washed from their uncleannesse might come there before the Sunne set Levit. 15.6 The Court of men holier than that for none that brought his offering for attonement though otherwise he was not cleane might come there Levit. 12.6 7. and 14.9 10. The Priests Court was holier than that for no Israelite might come there save in the time of their necessities for imposing of hands or for attonement betwixt the Porch and the Altar was holier than that for none that were blemished or bare-headed might come there The Temple holier than betwixt the Porch and the Altar none came there but he that had his hands and his feet washen And the Holiest of all was more holy than that for none might enter in there except the High Priest once in the yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adiunctum Adjunctum Nashu Example Levit. 13. verse 55. the leprosie amongst the Iewes was knowne by the colour of the scab if it was blacke then it was dry and he was whole if it was alba-subrufa white reddish he was to be shut up for seven dayes If it was adamdam subrufa more tending to red than he was shut up other seven dayes