Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	woman_n	work_n	world_n	75	3	4.4375	3	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

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

therefore let us make great reckoning of this time to redeeme it Psal 108.2 I my selfe will awake early but in the Originall it is more emphaticall Hagnira shahher Expergefaciam auroram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergefaciam Auroram As if David should say the morning never tooke me napping but I wakened it still Secondly The day representeth the shortnesse of our life the day representeth the shortnesse of our life to us and it is compared to an artificiall day Psal 90.5 In the morning it flourisheth and groweth up but in the evening it is cut downe and withereth it is like Ionas Gourd which groweth up in one artificiall day and decayeth againe and the houres of the day whereunto our life is compared are like planetary houres long in the Summer and short in the Winter Compare our dayes with the dayes of our fathers they are but few and evill in respect of their dayes therefore our dayes are called dies palmares The Lord made the day for man to travaile The day was made for man to travaile in it and the night for him to rest in therefore they are monsters in nature that invert this order who sleepe in the day and wake in the night Psal 104.23 Man goeth forth unto his worke and to his labour untill the evening And Vers 20. Thou makest darknesse and it is night wherein all the beasts of the Forrest doe creepe forth Those who turne day into night follow the beasts and not man such a monster was Heliogabalus who would rise at night and then cause morning salutations to be given unto him the History saith that the world seemed to goe backward in this monsters dayes this sort of people Seneca calleth them our Antipodes for when we rise they goe to bed contrà How they reckoned the dayes of the Weeke THe Iewes reckoned their dayes thus Prima Sabbath secunda sabbath the first day of the weeke the second day of the weeke c. Secondly the Latine Church reckoned from the Passeover Prima feria secunda feria c. Thirdly they borrowed afterward another sort of reckoning from the Heathen who reckoned their dayes by the Planets the Sunne the Moone Mercurie Mars c. Quest What is the reason that they reckoned not the dayes of the weeke according to the order of the Planets for the Planets stand after this order Saturne stands in the highest place then Iupiter next Mars and so in order Sol Mercurie Venus and then Luna Iupiter followeth not Saturne in the dayes of the weeke but Sol so Mercurie followeth not Sol but Luna Answ The order of the dayes of the weeke is Mathematicall for the seven Planets being set downe in a circle according to their owne naturall order by an equall distance they make seven triangles reaching from their bases to the Hemisphere whose bases arise from the severall corners drawne in the circle in whose circumference the seven Planets are set downe according to their owne order making up one equall triangle in every one of their two sides as ☉ Sol ☽ Luna ♂ Mars ☉ Sol is in the right side of the triangle ☽ Luna in the top and ♂ Mars in the left side of the triangle and so from ♂ Mars to ♃ Iupiter by ☿ Mercurie and from ♃ Iupiter to ♄ Saturne by ♀ Venus and from ♄ Saturne to ☽ Luna by ☉ Sol and from the ☽ Moone to ☿ Mercurie by ♂ Mars and from ☿ Mercurie to ♀ Venus by ♃ Iupiter as yee may see in the figure following A Demonstration to shew how the dayes are reckoned according to the seven Planets Quest Whether may these names of the weeke dayes which are imposed by the Heathen be used in the Christian Church or not Answ The Apostles themselues used such names for distinction as Areopagus Mars streete Act. 17. So we sailed in a Shippe whose Badge was Castor and Pollux Act. 28. and such like CHAPTER XXVII Of their moneth EXOD. 12.2 This shall be the beginning of moneths to you BEfore the people of God came out of Egypt the moneths were reckoned according to the course of the Sunne Reasons proving how many dayes every moneth had following the custome of the Egyptians and Chaldeans and their moneths were full thirtie dayes as may be gathered out of the eight of Genesis the floud began to waxe the seventh day of the second moneth Iair answering to our May and it began to decrease in the seventh day of the seventh moneth Tishri from the seventh day of the second moneth to the seventh day of the seventh are one hundred and fiftie dayes which being divided by thirtie giveth to every moneth thirtie dayes After they came out of Aegypt their moneths were full thirtie dayes Numb 11.19 Yee shall not eate one day neither fiue dayes neither tenne dayes but even a whole moneth Hence we may gather that their moneth was full thirtie dayes Reasons proving how many moneths are in the yeare because they reckoned by fiue ten twentie thirtie So there were twelue moneths in the yeare every moneth consisting of thirtie dayes 1 King 4.7 And Salomon had twelue Officers over all Israel which provided victuals for the King and his houshold Each man in his moneth through the yeare made provision now if there had beene more then twelue moneths in the yeare as afterward the Iewes made their intercalar yeare Veadar then one should haue had two moneths So 1 Chron. 27.1 and 12.15 The chiefe Officers served the King by courses which came in and out moneth by moneth throughout all the moneths in the yeare here we may see that there were twelue moneths in the yeare every moneth had thirty dayes which made up in the yere three hundred and sixtie dayes But because there were fiue full dayes lacking in the moneths to fill up the course of the Sunne The twelue moneths come short of the course of the Sunne fiue dayes which is three hundred sixtie and fiue dayes the Egyptians put to the fiue dayes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the last moneth Tishri and they illustrate the matter by this apologue The fiue odde dayes illustrated by an apologue of Mercurie and the Moone they say that Mercurie and the Moone at a time did play at the dice for the fiue odde dayes and that Mercurie did winne them from the Moone and Mercurie followed the course of the Sunne And in respect the Sunne every yeare runneth three hundred sixtie fiue dayes and sixe odde houres How the leape yeare or bissextile is made up which sixe odde houres every fourth yeare maketh a day they added this day to the fourth yeare which yeare by the Egyptians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye would say the dog turning about to himselfe as when he biteth his owne taile and the Latines called it annus from annulus because it turned about to the same point againe So Ioh. 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a yeare