Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	faith_n	instrumental_a	2,644	5	11.5403	5	true

Text snippets containing the quad

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

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