Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	faith_n	work_n	5,340	5	6.6017	4	true

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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

downe weights and measures in the Law When Paul biddeth Timothy take some wine to comfort Answ him he is not playing the Physition here so when Moses setteth downe weights and measures this is not his last end that there may be commutative justice amongst the children of Israel Pauls last end and cheife consideration is this that Timothy having a sound body may be able to glorifie God in his ministery So Moses considereth weights and measures that Gods people might doe no wrong but glorifie God in their calling And as one thing may belong to the mathematitian in respect of the middest and to the Physitian in respect of the thing it selfe as when a Physitian sheweth that a round wound is more hardly cured than a long wound although the Physitian shew this by the principles of geometry yet he cureth not the wound as a Goemetrician but as a Physitian So when a Divine speaketh of weights and measures and health of body although they belong to the politickes or physickes in respect of the midst yet in respect of the end they belong to Divinity Other Sciences are not directly subordinate to Divinity these sciences which are directly subordinate the conclusions of the superior Sciences are the principles of the inferior as the conclusions of arithmeticke are the principles of musicke and these sciences which are directly subordinate here have but some new accident added to them to make a distinction betwixt them and the superior Sciences as musicke subordinate to arithmeticke hath this accident superadded to it to be numerus sonorus a number with sound but Divinity and other Sciences toto genere differunt they are altogether different Other Sciences are not directly subordinate to Divinity but onely in respect of the end the Apothecary Subordinatio directa ratione finis is directly subordinate to the Physitian therefore hee prescribeth unto him all his ingredients what hot Sciences and Arts subordinate to Divinity in respect of the end things he must use and what cold what drachmes and what scruples the Taylor againe is not directly subordinate to the Doctor but onely in respect of the end therefore the Doctor prescribeth not unto him how much he should make in a gowne aske the Doctor why he giveth physicke to a man and he will answere for the preservation of the body So aske the Taylor why he maketh cloathes for him he will answer for the same end here the inferior the Taylor is subordinate to the Doctor onely in respect of the end So all Sciences and Arts are but indirectly subordinate to Divinity and in respect of the end and therefore they have not their particular directions from Divinity The conclusion of this is All Sciences are found out Conclusio 1 for the benefit of man but all of them can doe him but little good untill Divinity come in and rectifie him All Sciences are subordinate to Divinity in respect Conclusio 2 of the end therefore every man should studie to be holy what Science soever he professe but profane men thinke that it becommeth not a Physitian to bee holy because they understand not that these Sciences are subordinate to Divinity in respect of the end EXERCITATI II. What use reason hath in Divinity 2 Cor. 10. 5. And bringing into captivity every thought to the obedience of Christ AS God in the creation set up two lights to guide and to direct the world Gen. 1. 16. so the Lord hath given two lights to direct man the light of reason to direct him in things below here and Divine light to direct him in things above these two lights the Grace doth not extinguish reason but rectifieth it 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 Let us consider first what is above the reach of reason Things that reason is not able to do in Divinity and matters of Faith 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 doth see by his eye when he applieth the Simile 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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●atici parum via longinqua est By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. To The Right Honorable Sr. Thomas Coventrie Knight Lord Coventrie Baron of Alesborough Lord Keeper of his Majesties Great Seale of ENGLAND Most Honorable and my very good Lord IOB the wisest and the Iob. 28. 7. richest Prince in the East searching where wisedome might be found he could not finde the place thereof He could not finde it in the land of the living the depth saith it is not with me and the Sea saith it is not with me the Vultures eye hath not seene it for all his sharpe sight and for the worth of it it cannot be gotten for Gold neyther can Silver be weighed for the price thereof then hee subjoyneth God understandeth the way thereof and he knoweth the place thereof for he looketh to the ends of the earth and seeth under the whole heaven The wisedome which Job speaketh of here is Gods secret wisedome in his workes of nature which none of the world although they were as sharpe sighted as the Eagle can understand Now if man be so ignorant in Gods workes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Ithiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish Pro. 30. 2 then any man and have not the understanding of a man David when he lookt upon the heavens the workes of Gods hands he Psal 19. 1. sayd The heavens declare the glory of God and the firmament showeth his handy worke then he telleth how they declare his glory and what sort of Preachers they be The vniversality of their preaching their line is gone out through all the earth even to the ends of the world Then their diligence in preaching both day and night Lastly how plainely they preach n all languages Yet this their preaching is but an indistinct sort of preaching in respect of the preaching of the Gospel We may see some of his wisedome in the heavens which are his handy worke but nothing of the hid treasure and riches hid up in Iesus Christ can we learne by this preaching But Paul speaking of the preaching of the Gospel by the Apostles saith their sound went out into all the earth and their words into the ends of the world hee Rom. 10. 18. changeth their line into their sound There is a great difference betwixt these two sorts of preaching a naughty person winketh with his eyes he speaketh with his feete and teacheth with his fingers but hee speaketh more Pro. 6. 13. distinctly with his tongue So the Lord preacheth indistinctly as it were by his worke but by the sound of his Gospel hee preacheth clearely and plainely Where shall we finde these treasures of grace and hid wisedome this treasure is to bee found in his Law therefore the Iewes call it desiderium mundi and it is more to be desired than Gold yea than most fine Gold The Angels themselves Psal 19. 10. with stretched out neckes desire to looke into this mysterie even as the Cherubims with stretched out neckes looked downe to the propitiatorie If the Angels 1 Pet. 1. 12. have such a desire to behold this wisedome much more should man have a desire to search into these mysteries for he tooke not upon him the nature of Angels but he tooke Heb. 2. 16. on him the seede of Abraham Happie is that man that findeth this wisedome and the man that getteth understanding this wisedome is onely to be found in the Law of the Pro. 3. 13. Lord. I have indevoured my Noble Lord in this treatise to make some small path for the younger sort to this wisedome And I have abstained from these questions which doe more hurt than good to the Church Plutarch maketh mention of a number of Suters to one maid but they fell to such contention amongst themselves that they did teare her all in peeces too many disputations in effect doe rent the truth nimium altercando amittitur veritas the best way to come by the knowledge of the truth is to bee conversant in the Text it selfe and to bee acquainted with the phrase of the holy Ghost speaking in his owne language Let it not seeme strange to any that I seeming a stranger should take this boldnesse to offer these my labours to your Lordship I cannot acknowledge such strangenesse for wee have one Lord one faith one baptisme one Ephe. 4. 13. God and Father of us all We live all under one gratious King and there is small or no Heb. 13. 13. difference in our language we differ not as the Act. 2. Cananites and these of Ashdod yee say sibboleth and we say shibboleth yee speake the Dialect of Matth. 26. 73. Jerusalem and we the Dialect of Galilee small or no difference But the reason wherefore I made choise of your honour is the good report which I heare of you every where your name smelleth as the wine of Lebanon yee have put on righteousnesse as a garment yee are eyes to the blind and feete to the lame Hos 14. 7. the blessing of him that is ready to perish Iob 29. 14. commeth upon you and you have caused the widowes heart to sing for joy I here were many notable and excellent parts in Iob he despised not the counsell of his man-servant or of his maid-servant here was his humility yet when he sate in judgement what grace and majestie had he they gave eare and kept silence at his counsell the young men saw him and hid themselves and the aged arose and stood up before him he was hospitable to the poore he did not eate his Iob. 30. 1. morsels alone he was pitifull to the fatherlesse and to the widdow and he disdained the wicked that he would not set them with the dogges of his flocke happy is that Land where there are such judges Another cause which moved me to grace this worke with your Lordships name is the desire I have that others may reade it the more willingly for their owne profit and even as a faire entrie

against the Mulberry trees The letters in the brestplate could not expresse all this therefore it was not by the letters that the Lord answered the Priest but when hee had on this brestplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rationale upon him then the Lord taught How the Lord taught the Priest by Vrim and Thummim him what to answer and this brestplate was but a signe unto him that the Lord would answer him as Sampsons hayre was a signe unto him that the Lord would continue his strength with him as long as hee kept his haire how was the strength in Sampsons haire not as in the cause or in the subject but onely as in the signe so in the Apostles garments and shaddow they The Vrim and Thummim were a signe onely that the Lord would answer the Priest were but a signe of their power which they had in healing miraculously and so was vrim and thummim but a signe of this that the Lord would answer the Priest The vrim and thummim were not alwayes with the The Vrim and Thummim were not ever with the Arke Arke for all the time of Saul they asked not counsell of the Arke 1 Chron. 13. 3. Let us bring againe the Arke of our God unto us for we enquired not at it in the dayes of Saul they went usually to aske counsell in the Tabernacle and Sanctuarie of the Lord Iud. 20. they went up to Silo where the Tabernacle was to aske the Lord then the Arke was in the Tabernacle but when the Arke was separated from the Tabernacle they might sacrifice in the Tabernacle So they might aske the Lord here by vrim and thummim although the Arke was not there When the Highpriest asked counsell for David at Nob the Arke was not there nor the Tabernacle but onely vrim and thummim but when the Arke and the vrim and thummim were together they alwayes enquired the Lord before the Arke and when they were separated they turned their faces towards the Arke wheresoever it was when they asked counsell by the judgement of vrim and thummim When David was in Ziglaeg 1 Sam. 30. he asked counsell of the Lord by the Priest but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philistims When any are sayd to aske counsell of the Lord They asked counsell of the Lord at the Arke by the High Priest who were not Highpriests as the Israelites are sayd thrice to aske the Lord. Iud. 20. 18. 1 Sam. 14. 37. 23. 2. 1 Chron. 14. they are understood to have done this by the Highpriest for Num. 27. 21. Ioshua is commanded to aske counsell at the Lord by Eleazer the High-priest The manner how he stood who asked counsell of the Lord by the Highpriest He shall stand before Eleazar How he stood who asked counsell by Vrim and Thummim the Priest who shall aske counsell for him after the judgment of Vrim before the Lord. Num. 27. 21. he stood not directly before the Highpriest for then he should have stood betwixt him and the Arke therefore liphne should be translated juxta a latere or beside the Priest Hee stood by the Highpriest when he asked counsell and hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard not what tht Lord sayd to the Priest but the Priest gave him his answer When two things are demanded of the Lord he answered The Lord by Vrim and Thummim answered distinctly to every question in order to them As 1 Sam. 23. 9. will they come up The Lord answered they will come up So he answered to the second question will they deliver me They will deliver thee They asked not counsell of the Lord by Vrim and Thummim but in great and weighty matters as David They asked counsell by Vrim and Thummim onely in matters of weight after the death of Saul 1 Sam. 2. So 2 Sam. 5. they asked the Lord for the King for the common wealth or for a tribe or for making of warres but in matters of lesse moment they asked not the Lord by Vrim and Thummim as if any thing had beene committed to ones custodie and it was lost they did not aske the Lord for it by Vrim and Thummim but the oath of the Lord was betwixt them Exod. 22. 11. When they got their answers by Vrim and Thummim God confirmed his answers sometimes by lot the Lord confirmed their answers sometimes by lot As 1 Sam. 10. 8. he asked first by Vrim and Thummim who should bee King and then it was confirmed by lot So when Ioshua divided the Land First he got his answer by Vrim and Thummim and then hee biddeth them cast lots as their lots ascended he distributed unto them Num. 26. 55. When the Highpriest consulted he stretched out his hands unto the Arke of the Lord. 1 Sam. 14. 19. collige manum tuam draw in thine hand The difference betwixt the predictions of the Prophets A difference betweene the predictions of the Priests by Vrim and Thumim and the predictions of the Prophets and the Priest by Vrim and Thummim was this The Prophets when they foretold things vt futura in seipsis as to fall out in themselves then they alwayes fell out but when they foretold things as they were in their causes then they might fall out or not fall out Example Esay saith to Ezekias set thy house in order for thou shalt dye and not live Esay 38. 1. looking to the second Prophesies as the respect the second causes and events causes and to Ezekias he shall dye But looking to the event he shall not dye So 1 King 21. 20. The Lord threatned to bring a judgement upon Achab and yet upon his humiliation spared him So the Lord threatned … ve forty dayes and Ninive shall be destroyed Ionah 3. 4. and yet when they humbled themselves they were not destroyed But that which was revealed by the Highpriest when he tooke on Vrim and Thummim tooke alwayes effect But it may be sayd Iud. 20. 23. shall I goe up to the Object battell against the children of Beniamin our brother The Lord answered goe up against him And yet they were killed In this first answer the Lord sheweth that they had Answ just cause to make warre against Benjamin but he an swered not to the successe of the battell because they were not as yet humbled and they trusted too much to their owne strength But when Phineas demanded what they should doe vers 28. when they were humbled they got a direct and more distinct answer goe up for to morrow I will deliver them into thine hand Bellermine the Iesuite that he may prove the infallibility De pont Rom. lib. 4. 3. of the Pope in judgeing in matters of faith alledgeth the Vrim and the Thummim which were upon the brestplate of the Highpriest which directed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation that he could