Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	divinity_n	health_n	mathematics_n	72	3	15.4232	5	false

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

of things geometry the quantity and arithmeticke the number Thirdly the Physicks consider onely naturall properties of the body These who are exercised in actions and morall philosophie are lawes and such Arts which are exercised in operation are rhetoricke and grammer Metaphysicke considereth God onely ut ens vnum A comparison betwixt Divinity and Metaphysicks verum et bonum as he hath a being as he is one as hee is truth and goodnesse but it considereth not God as Creator Christ as Redeemer it considereth not God in his attributes as Divinity doth therefore they say metaphysica parit scientiam tantum sed theologia fidem Secondly compare Divinity with physicke and A comparison betwixt Divinity Mathematicks and Physicks the mathematicks the mathematician searcheth visible formes in visible things the Physition invisible formes in visible things but the Divine invisible formes in visible things Thirdly let us compare the Divine the Lawyer and A comparison betwixt the Divine the Lawyer and the Physition Physitian the Physitian est minister naturae the servant of nature the Lawyer est minister justitiae but the Divine est minister gratiae and looke how farre grace exceedeth nature or justice so as farre doth Divinity surpasse the Physitian or the Lawyer Fourthly let us compare Divinity and morall philosophy A comparison betwixt the Divine and morall Philosopher the Philosopher saith that Iuvenis non est idoneus auditor moralis Philosophiae that a young man is not fit to heare morall philosophy but David saith Psal 119 9. Wherewith shall a young man cleanse his wayes Chrysostome hath a good observation to shew the force of Divinity above all morall philosophie when he compareth Plato the moralist and Paul the Apostle together Plato saith he that wise Philosopher came three times to Sicilie to convert Dionysius the tyrant to morall philosophy yet he went away without any successe but Paul a Tent-maker did not onely convert Sicilie but ran from Ierusalem to Illyricum Rom. 15. 19. and converted thousands of soules by the preaching of the Gospel See how farre Divinity excelleth morall philosophie August de Civitate Dei lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists mocked the Iewes because they spent as hee thought the seventh part of their life in idlenesse which was the Sabbath day Iustine Martyr being first a philosopher and after a martyr searched thorow all the sects of philosophy and could never find contentment to his soule till hee came to Divinity First he came to the sect of the Stoickes and gave himselfe to be a scholler in that schoole but hearing nothing of God in Stoa in that schoole he turned to be a Peripatetick but when he entred with the Peripateticks he perceived his master nundinantem sapientiam mercede as he speakes selling his wisedome for gaine then hee left that sect also Thirdly he came to the sect of the Pythagoreans but having no skill in geometrie which knowledge Pythagoras required of his Schollers before he taught them philosophy he left the Pythagoreans and fell into the society of the Platonickes at last he met with a Christian Divine Philosopher who perswaded him to cast aside all these circular disciplines and to studie Divinity which should give him greater contentment than all the philosophy in the world and he renouncing all gave himselfe to the studying of the holy Scriptures and of a Philosopher became both a Christian and a Martyr A comparison betwixt Divinity and Physicke alone Fiftly let us compare Divinity and Physicke alone they say ubi desinit physicus ibi incipit medicus Where the naturall philosopher leaveth there the Physitian beginneth but we may say ubi desinit Physicus ibi incipit Theologus where the Physitian leaveth off there the Divine beginneth for when the Physitian hath done his last cure and given over the patient heresignes him into the hands of the Divine or if he be a religious Physition hee is glad to play the Divine to him himselfe the Physitian sheweth the patient that his health consisteth in letting of blood but the Divine sheweth that the health of his patient consisteth by the letting of the blood of Christ Sixtly compare Divinity and the mathematicks the A comparison betwixt Divinity and the Mathematicks alone mathematician considereth the length the height and the breadth of things but be never considereth what is the height the breadth and the length of the love of Christ Ephes 3. 8. he never teacheth a man to number his dayes that he may apply his heart to wisedome Psal 90. 12. as the Divine doth A comparison betwixt Divinity Grammer and Rhetorick Lastly compare Divinity with grammer and rhetoricke hearing of others teacheth us to speake grammer teacheth us to speake congruously and rhetoricke teacheth us to speake eloquently but Divinity teacheth us to speake the language of Canaan Esay 19. 18. Whether commeth Lawes or Physicke nearer to Quest Divinity Wee must answer here by distinction the Law Answ hath two parts in it the first is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of constituting and making of lawes the second is that ligitious part which is exercised about the Pars legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleading of causes the first part commeth nearer to Divinity than physicke doth because the Physitian is exercised onely about the health of the body and if he speake any thing to his patient of temperance or restraining of his passions all this he doth but for his patients health But the nomotheticke or maker of the law doth all things for the well ordering of the people and looke how much more excellent it is to live well than to live in good health so much more that part of the law excelleth physicke But physicke againe is to be preferred to that part of the Law which is called litigiosa or the litigious part of the law because that part of the law doth not respect the commonwealth or the manners of the people but to give this or that particular man his right But to cure this or that particular man is better than to restore this or that particular man to his goods for skin for skin and all that a man hath will he give for his life Iob. 1. therefore physicke excelleth the litigious part of the Law It may be said that Divinity borroweth many things Object of other Sciences therefore it may seeme not to be so absolute in perfection This argueth no want in Divinity but onely a defect Ans in our understanding for by these inferiour things we are led to the knowledge of more divine things Divinity is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a generall summe of all Sciences and Arts or one universall director to all our actions as they are naturall civill or oeconomicall But Paul biddeth Timothy take a little wine to comfort Object him 1 Tim. 5. 23. So Moyses setteth