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cause_n	woman_n	work_n	work_v	62	3	6.9620	4	false

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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

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

the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54

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