Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	abel_n	ammon_n	vineyard_n	24	3	10.7176	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68840	Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.; In librum Judicum commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.	1564 (1564)	STC 24670; ESTC S117825	923,082	602

also happeneth in prescriptiō when a mā is cast out of his possessiō or the matter is called into law the matter is in plead the prescription is broken Also the allowyng of the contradictory iudgement ought to be had that is that when one part alledgeth the custome and an other part denyeth it if it be pronoūced on the custome side that doth confirme it But all these thynges as I haue before sayde must be reuoked vnto the rule of the woorde of God A custome that is burdenous to the Church is not to be suffred Augustine Now this onely is to be added whiche is had Extra de Consuet chap. 1. that a custome can not be suffred if it be burdenous to the Church Augustine also cōplayned that in his tyme were so many new ceremonyes rites brought in that the Church was greuously burdened and the state of Christians at the tyme was nothing at all more tollerable then in the old tyme the state of the Iewes was That also we laye agaynst our aduersaryes that the Churche should not be burdened This is their owne lawe Why do they not acknowledge their owne wordes These things haue I therfore mencioned that we might vnderstand how firme an argument Iiphtah vsed of Prescription namely that the Israelites possessed that land .300 yeares whiche is much more firme and of greater force then if they had possessed it but .30 or .40 yeares Now let vs go to the other part of the chap. wherin Iyphtahs victory agaynst the Ammonites is described 29 Then the spirite of the Lord came vpon Iiphtah and he passed ouer to Gilead to Manasseh he passed ouer also Mizpa Gilead from Mizpa Gilead he went to the children of Ammon 30 And Iiphtah vowed a vowe vnto the Lorde and sayd If thou shalt deliuer the children of Ammon into myne hand 31 Then that thing that commeth out of the dores of my house to meete me when I returne in peace from the children of Ammon shall be the Lordes or I will offer it for a burnt offring 32 And so Iiphtah went vnto the children of Ammon to fight agaynst them and the Lord deliuered them into his handes 33 And he smote them from Aroer euen till thou come to Minnith twenty Cityes and euē to Abel a very great region of vineyardes Thus the children of Ammon were humbled before the chyldren of Israell Two Mizpas Mizpa Gilead is an other City differyng from that Mizpa whiche lay in the tribe of Iudah The spirite of the Lord which is sayd to haue come vpon Iiphtah was the spirite of strength For there are sundry gifts of the spirite as of Wisedome of Vnderstandyng of Counsell c. Among which also is reckened the spirite of strength Wherfore the Lord gaue vnto Iiphtah this spirite that is all warlike might as well of the minde as of the body that he might valiantly execute that warre But we knowe that those giftes whiche in schooles are called gratuita that is free giftes Fre gifts iustify not do not iustifie for they happen as well to the euill as to the good But the spirit of god is three maner of wayes in men First in that he is god for so he is infinite is euery where Secōdly he is in men by fre gifts namely of miracles The holy ghost is thr●● maner of wayes in mē wisedome strength c. And these two wayes he is as wel in the euill as in the good But the third way he is men by sanctification and renouation And this dwellyng of the spirite of God is to be wished for of all the godly God had before ordeyned Iiphtah to he head ouer al the people of Israell but that was vnknowen vnto the people And the Gileadites when they made Iiphtah theyr captayne thought nothyng of a Iudge whiche should gouerne all Israell Here God sheweth his iudgement when he inspired hym with the gift of strength that all men might vnderstand that God had chosen him to be captayne Neither yet do I thus say that Iiphtah had the spirite of strength as thoughe he had not also the spirit of sanctification for as much as he might haue both But being moued with this spirite of strength he went out with a great courage and finished the thing valiantly Captaines w●r wont to vowe But before he went to handstrokes he vowed a vow vnto god as the History declareth It was the maner of Captaines that when they should make any great warre they vowed something to God so that they got the victory In Leui we rede oftētymes that the Romayne Captaynes vowed riche spoiles prayes temples and such like either vnto Iupiter or vnto Apollo or to other Gods So the people of god as it is written in the boke of Numbers when king Adar inuaded them they vowed to make his land Cherem Nowe also Iiphtah voweth but his vowe is confused and defineth no certayne thing VVhat soeuer saith he shall come forth that shal be the Lordes and shal be sacrificed There are some expositors whiche thinke this letter Vau otherwise a copulatiue to make in thys place a disiunction as thoughe he should haue sayd Either it shal be sacrified vnto the Lord if it be of that kynd that it may be sacrificed or if it be not yet it shal be the Lordes that is it shal be dedicated vnto the Lord. And in deede D. Kimhi is of that opinion Kimhi The like manner of speakyng is there in these wordes If a man strike father and mother he shall dye the death for there also Vau is a disiunctiue And the meanyng is If a man strike either father or mother c. Herein what I thinke I do not declare I will afterward intreate more largely of this matter It is not gathered by these wordes Iiphtah vowed not by the inspiration of the holy ghost the Iiphtah made this vowe by the inspiration of the holy ghost The spirite in deede moued hym valiantly to atchieue the enterprise yet we rede not that it moued hym to make a vowe The Latine translation hath That whiche shall first come forth but the worde first is not in the Hebrew but must nedes be vnderstand otherwise he had bound all thinges that should come forth of his house But as I haue said it is an ambigous confused vowe For what if such a thyng should haue met him as myght neither haue ben sacrificed nor dedicated to the Lorde What if a dogge had met Iiphtah at his returne as it is a louing beast and oftentymes meeteth his Lord returnyng home But it is an vncleane beast neither may it be sacrificed nor redemed with any price It is wonderfull that so great a Captayne was so ignorāt of the law of God that he vowed not more distinctly It may be sayd that the Israelites had so longe tyme worshipped Baal vnder the Ammonites and other nations that they had forgotten the worshipping of the

cause than to deliuer men out of the mouth of the deuyl and by the preaching of the Gospel to loose them from their chaines of errours Christ also for this selfe same cause would trauail and iourney among men that by his doctrine and death he might delyuer mankind frō eternal destruction Wherfore the Kenites may be numbred with these for they also adioyned them selues companions with the Israelites to helpe thē through the deserte For as it is said they hauing good knowledge of those places might stand the Iewes in great steede These counsels are plainlye iudged good and honest for whose causes peregrinations which are taken wythout cōpulsion are honest and prayse worthy There maye be other reasons also of peregrination which as they be not alwaies to be refused yet are they nothing to be compared wyth these eyther in praise or els in worthynes Wherfore let godly men take hede when they iourney into farre coūtries that they apply them selues as much as is possible vnto these causes reasons now mētioned And as God hath not defrauded these Kenites of the fruit which they looked for but made them partakers and that plentifully of those good thinges which he had prepared for his people so seyng also he is now the same God which he was then we must beleue that he wil not suffer him selfe to depart from his accustomed maner and perpetuall goodnes so that we obserue the good and iust causes and reasons of peregrination Seneca What is chiefly to bee obserued in peregrination But in that thing we haue nede of great warenesse and diligēce namely that chiefly as Seneca hath wel admonished in his .105 epistle to Lucillas we depart from our selues that is that we laye awaye our wicked affections bycause the chaunging of places do lytle profit if we cary about together with vs the same affectiōs which we had before Yea and the chiefly helpeth to the renuing of godlynes that we bee made other from our selues For what had the good lawes honest maners and chaste religion which the Iewes professed profited the Kenites if they would haue brought their own thinges with them and continued in the same wherin they wer conuersaunt before Wherfore they which do trauaile into other countries for studye and godlynes sake ought not to haue thys purpose before them to behold the Cities buildinges riuers fieldes vineyards woods playes and qualities of men For all these thynges although they somewhat delite the beholders as chyldren which with pleasure do maruayl at euery new and straunge thing yet they do nothing or very lytle helpe The chiefe cause ought to be that they onely study aboue al other thinges to be made better as touching godlines doctrine For if they shal despise this they shal be sayd to wander rather thā iustly to iourney Let them not therfore retaine with them any longer those euyls which are to be auoided yet let them aboue all thinges iourney from the ignoraunce of God from the vnskilfulnes of the holye Scriptures from corrupt affectiōs and from wicked and pernitious examples This is the iust cause of peregrinatiō which the Kenites by their dede do declare vnto vs. If the Lacedemonians had had a regard to thys they would not by theyr lawes haue prohibited peregrinations But I suppose that they regarded thys The Lacedemonians prohibeted peregrinations which they marked so to come to passe for the most part that the citizens in trauailing into straunge countries learned of the straungers whom they went to see not their vertues and wisdom but rather their vices and errours and afterward being infected with many euyls they returned into their country where they destroied their Citizens by a certayne pestiferous contagiousnes Whych thing surely no man doubteth but that it is a grieuous euyll and discommodity to a publique wealth Why peregrinations do profyt And yet we may not therfore decree that al peregrinatiōs are hurtful For there can be found no City no people nor no publique wealth in the world which hath not many things vnperfect in maners lawes which may be amended and corrected by the sight and knowledge of others Licurgu● Lycurgus certainly which made that law profited much in trauailing into straunge coūtries Yea and the Decemuiri of the Romanes went them selues into Graecia Decemuiri of the Romanes to the end they would know the lawes of that people and by that meanes they wonderfully prouided for their publique wealth And thus muche for peregrination And now let vs finish this history iudging that the children of Kenite were of that stocke which wer begotten of Hobab in the wildernes among the chyldren of Israel And that Hobab was the sonne of Moyses father in lawe hys wiues brother germaine Neither ought this to moue vs bycause it is saide in the .x. Aben-Esra of Num. Chothen bycause as Aben-Esra there testifieth that woorde signifieth not onely a father in law but also the brother of the wife and some haue translated the same woorde there not for a father in lawe but a kynsman But these Kenites departed out of the fielde of Iericho that they might obtayne possession with the tribe of Iudah And therfore they ar sayd to haue dwelled with the people For first they followed them in iourneyeng with them nowe by the same right they are sayd to haue dwelled with them And they ascended The situation Iericho bycause Iericho was situate in a valley and betwene it an Ierusalem was a deserte longing to Iudah which as it is very lykely had in it wooddy places and mete for pasture And that it was so it is easelye gathered out of the Gospell of Luke where Christ put foorth a parable namely that a man descended from Ierusalem to Iericho and fel into the handes of theeues And certainly if he descended it is manifest that these ascended when they followed the tribe of Iudah going toward Ierusalem And bycause the place was ful of wooddes it was an easy matter especially in the time of Christ when the common wealth of the Hebrues was very much out of frame for it to be ful of theeues There certainly as farre as can be perceaued the Kenites receaued their lot And I think I haue spoken inough as touching this hystory 17. And Iudah went wyth Symeon his brother and smote the Chananites dwelling in Zephat and vtterly destroyed it and called the name of the City Horma 18. And Iudah tooke Hazza and the borders therof and Ascalon with the borders therof and Aekron with the borders thereof Now we are come to that place where the long parenthesis which I before admonished you of endeth And whatsoeuer followeth after these woordes The children of Iudah fighting against Ierusalem tooke it Here the aforesaid parenthesis endeth c. to thys place are declared by a parenthesis For al those thinges happened not after the death of Iosua but when he was yet lyuing And now the