Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	kill_v	solomon_n	turbulent_a	55	3	16.1727	5	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

sufficient Luk. 19.22 Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites David brake not his oath in causing Shimei to be killed The second thing objected to David is the breaking of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19.17 therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to put him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke Simile but yet not pulled out of the water to be dressed by the Cookes Object But Salomon layeth to his charge that sin which was forgiven him 1 King 2.42 thou knowest what thou didst to my Father David Answ Both David and Salomon pardoned this sinne but conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe Object But it may seeme too great a punishment for so small a fault going but out to seeke his fugitiue servant Answ He was guiltie of treason Shimei how guiltie of treason in setting light by the Kings commandement and he bound himselfe by an oath if he did transgresse As for the killing of Ioab David sinned not in causing Salomon to kill Ioab all the commendations set downe for his prayse are nothing if yee will compare them with his foule offences that which he did for his Countrey maketh him not a good man Ioabs vices his skill in militarie discipline maketh him not a good man but a good warriour and justly he deserved death for he would haue had the Kingdome from Salomon to Adonijah hoping thereby to haue gotten preferment under him He would haue Adonijah to be King as Abner would haue had the Kingdome from David to Ishbosheth and from Ishbosheth to David againe onely for his owne advancement so would Ioab haue Adonijah to haue the Kingdome hoping thereby to get preferment to himselfe therefore he was not to be reckoned amongst the loyall and faithfull Subjects of the King And whereas the vertues are reckoned up wee shall finde moe vices than vertues in him first we shall see him delight to see one kill another He delighted to see men kill others which he thought to haue beene but a sport 2 Sam. 2.14 And looke to his cruell murthering of Abner and Amasa He killed Abner and Amasa he shed the bloud of peace as it had beene in warre and when Abner looked for no such thing he traiterously killed him neither was he a white moved when he was defiled with their bloud when he saw the bloud both upon his girdle and his shooes he gloried in it and he was readie to kill Vrijah at the commandement of the King So he killed Absalom the Kings sonne He killed Absalom contrary to the Kings commandement Wherefore Salomon being a Prince of peace Why Salomon killed Adonijah Ioab and Shimei would not haue his servants turbulent like Ioab but would haue them as Christ would haue his Disciples not to seeke fire from heaven to be revenged upon the Samaritans for then they knew not of what spirit they were Luk. 9.55 Salomon sinned not in killing Adonijah Now for Salomons killing of Adonijah we must not judge rashly of Salomon who had many excellent vertues in him the great vertues which were in him meekenesse Foure chiefe vertues found in Salomon veritie fortitude and justice were the foure Horses as it were which drew his Chariot Psal 45. First Salomons meekenesse in sparing Adonijah his meeknesse he was the Prince of peace and therefore he pardoned Adonijah regnum au●picandum a clementia for this procureth the favour of his subjects so David would not kill Shimei in the beginning of his reigne but Rehoboam that would not gratifie the people in the beginning of his reigne his Kingdome prospered not Secondly his veritie if thou be a good man Salomons veritie in keeping his promise to Adonijah a haire of thy head shall not fall to the ground Thirdly his justice when he failed againe Salomons fortitude and justice justly he caused to put him to death Fourthly his fortitude although Adonijah had a great faction which were against Salomon yet he durst be bold to cause to apprehend him so Salomon for Adonijahs second transgression justly caused to execute him and we are not to measure his heavenly wisedome by the morall vertues which are found in Titus and Augustus Adonijah was guiltie of treason How Adonijah was guiltie of treason for he sought Abishaig onely for that end that he might get the Kingdome Secondly he saith that the Kingdome belongeth still to him he was not like good Ionathan who willingly gaue way to Gods ordinance he knew well that the Lord had appointed the Kingdome for Salomon 2 Sam. 7. The sonne which shall come out of thy loynes shall build thy house and succeede in the Kingdome this was spoken after all his other sonnes were borne this aggravated all the rest of his sinnes that he affected the Kingdome his father being yet aliue and although his father was decrepit yet he ruled by his Counsellours and he was not weake in minde now although in bodie Wherefore wee may conclude Conclusion the Kingdome of Iudah to be the best government and still to be preferred before the Kingdome of Israell CHAPTER XI Whether the Iewes might chuse Herod for their King or not DEVT. 17.15 Thou mayst not set a stranger over thee which is not thy brother THe Iewes distinguish those who were Gentiles both by father and mother from those who were borne Iewes Those who were strangers both by father and mother they called them Bagbag by a contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius Proselyti et Proselyta for Benger and Bengerah that is filius proselyti

more wicked than others they are not then called worse spirits because they are moe in number onely but they are worse because they are more malicious they are all bad spirits but some exceed others in malice and wickednesse many men doe mistake Satan and his Angels they thinke that some of them are spirits which doe no harme but they are all sworne enemies to mans salvation therefore Satan is called the red Dragon the red Dragon delighteth not onely to kill men for hunger but also for sport to kill them what can we looke for then of those infernall spirits of destruction And the last end of that man is worse than the first The end of the wicked is worse than their beginning three wayes His last end is worse than his beginning in three respects first in respect of God secondly in respect of himselfe thirdly in respect of Satan First in respect of God who justly punisheth him this wise by giving him up unto a reprobate sense because he loved not the truth secondly his last end is worse in respect of himselfe because he is dyed over againe with sinne those sinnes in the Scripture are called Scarlet sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scarlet is called Shani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is twice dyed So men when they fall backe they are dyed anew againe and as recidivatio in morbis est periculosa so is the falling into sinne anew againe So it is worse in respect of himselfe because after that a man is illuminated he is more readie to become prophane Simile if he be not sanctified Take water and heat it and set it in the ayre it will freeze sooner than cold water So if a man be illuminated and haue some taste of sanctification and then fall backe againe he is in a worse case than he was in before Thirdly he is worse in respect of Satan for when Satan catcheth him againe he maketh him twice more the childe of hell A Iailor hath a prisoner fettered by the hands necke and feete the prisoner beggeth of him that he would release him he releaseth him all to the foote he slippeth his foote out of the fetters and escapeth if the Iailor catch him againe he layeth a double weight upon him and fettereth him twice as sure as he was before so when a sinner seemeth to escape from Satan being enlightned and in some shew sanctified it he fall backe againe he bringeth seven worse spirits with him The application of the Parable is The application of the Parable Even so shall it be also unto this wicked Generation As if Christ should say when I came amongst you yee were in darkenesse but by my ministerie yee haue beene illuminated but maliciously now yee impugne this truth and yee are possessed with seven worse spirits than before therefore your end must be worse than your beginning FINIS ¶ An Addition Pag. 122. line 11. TO raise up seed to the brother that is to the eldest brother Deut. 25.5 If brethren dwell together and one of them die that is if the first or eldest die and haue no seede then his second brother was bound to raise up seede to him if he were not married for the Law speaketh of brethren dwelling together and not married or forisfamiliate an example of this we haue in Er and Onan Gen. 38. Secondly if he had no brethren then his neerest Kinsman was bound to performe this duty to him if he had not beene married But it seemeth that this dutie is required of N. Rut. 4. Object although he had children for he saith then I should marre mine owne inheritance It is onely required of him here to redeeme the inheritance but not to marrie his Cousins wife Answ this was onely stare super nomen defuncti that is to make his childe to be reputed as the childe of the dead and so the childe should not be counted his sonne but the sonne of Chilion thus his inheritance should haue beene marr'd and his name rased out and this made N. to refuse but if the Cousin were not married then he was bound to marry the wife of his Kinsman Erratum Page 166. line 13. Dele not 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viatici parum via longinqua est By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO The Right Honorable Sr. Thomas Coventrie Knight Lord Coventrie Baron of Alesborough Lord Keeper of his Majesties Great Seale of ENGLAND Most Honorable and my very good Lord IOB the wisest and the richest Prince in the East Iob. 28.7 searching where wisedome might be found he could not finde the place thereof He could not finde it in the land of the living the depth saith it is not with me and the Sea saith it is not with me the Vultures eye hath not seene it for all his sharpe sight and for the worth of it it cannot be gotten for Gold neyther can Silver be weighed for the price thereof then hee subjoyneth God understandeth the way thereof and he knoweth the place thereof for he looketh to the ends of the earth and seeth under the whole heaven The wisedome which Job speaketh of here is Gods secret wisedome in his workes of nature which none of the world although they were as sharpe sighted as the Eagle can understand Now if man be so ignorant in Gods woTkes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Jthiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish then any man Pro. 30.2 and have not the understanding of a man David when he lookt upon the heavens Psal 19.1 the workes of Gods hands he sayd The heavens declare the glory of God and the firmament showeth his handy worke then he telleth how they declare his glory and what sort of Preachers they be The vniversality of their preaching their line is gone out through all the earth even to the ends of the world Then their diligence in preaching both day and night Lastly how plainely they preach n all languages Yet this their preaching is but an indistinct fort of preaching in respect of the preaching of

the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9.33 David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17.2 Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16.6 Samuel sayd surely the Lords annointed i● before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21.4 But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long differred in getting of the kingdome So when he wrote a letter to Ioab with vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme Object that all which they wrote in holy Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15.24 and yet he never came to Spaine We must distinguish betweene their purposes externall and their doctrine Answ they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1.20 He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Corinthians to grieve them Object 2 Cor. 7.8 If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them Answ and when he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man Simile he putteth the poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe Object But if the Scriptures be Divinely inspired how say they Iud. 16.17 there were about three thousand upon the roofe of the house So Act. 2.40 and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God Answ The Scriptures set downe the number that way because it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Object Peter erred in a matter of faith Gal. 2.14 Ans Wherein Peter erred The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2.14 That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing Ob. All men are subject to error the Prophets and Apostles are men therefore subject to error Ans The Prophets and Apostles are considered as members of the Church The Apostles considered two manner of wayes and so they might erre and they pray as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre Quest What needed Nathan to be sent to David to attend him continually one Prophet to another Answ Although one Prophet stood not in need of another yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3.29 First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause Prorogative 4 The fourth prerogative they were holy men Holinesse distinguished them from those Prophets which were profane and unsanctified who had the gift of illumination but not of sanctification The pen-men of the holy Ghost were holy men the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9.7 because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35.25 Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe See more of Salomon in the Politiks God will have no man but holy men to be his secretaries Luk. 1.70 As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2 Sam. 12.25 and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit inlightned them and directed them when they wrote they were inspired three manner of wayes Illuminati antecedenter per concomitantiā subsequenter first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was

but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20.20 hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7.12 The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam 2 Chron. 17.17 yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh to the farthest to Christ 2 Sam. 7.19 he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19.36 A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8.9 Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6.9 and Christ saith Matth. 13.14 In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23.16 Well spake the holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61.7 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4.18 and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49.6 I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31.47 Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Applicatio destinata Applicatio per accommodatione Destinatam applicationem per accommodationem Destinata is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one Simile that is Destinatum to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12.13 this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world