Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worthy_a	83	3	6.7453	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15408	Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.	Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut	1633 (1633)	STC 25685; ESTC S114193	2,366,144	1,184

q. 5. Soleo meminisse probitatis parentum in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthr●pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cere●●●is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as

Wisdom 1.11 The mouth that lieth slayeth the soule Sic. Thom. in opuscul 2. Observ. Not to conceale the truth whether publikely or privately AGaine it is a kinde of false witnesse as is shewed before when the truth is concealed either publikely or privately as when one suffereth his neighbour to be overcome in judgement when hee by his testimony might deliver him As to this purpose may be applied that saying of the Wise-man Prov. 24.11 Deliver those that are drawne to death and wilt thou not preserve them that are led to be slaine And of this kinde is that usuall negligence and oversight of men that privately doe not one tell another of their sinnes which duty is reproved by the law Levit. 19. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne He then which seeth his brother sinne in drunkennesse prophanenesse swearing or howsoever else and holdeth his peace therein offendeth against the rule of charity and is found before God to be an hater of his brother Augustine useth this fit similitude Si hominem videres ambulare incautum in tenebris ubi tu put cum esse scires taceres qualis esses c. If thou shouldest see a man walking in the darke without taking heed where thou knowest there is a pit and holdest thy peace what manner of one wouldest thou shew thy selfe Pracipitat se quis in vitia sua c. One casteth himselfe headlong into vice and vaunteth himselfe in thy hearing of his evill doing and yet thou doest praise him and smilest to thy selfe c. August in Psal. 49. Upon the tenth and last Commandement 1. The questions discussed QUEST I. The last precept Thou shalt not covet whether two or 〈◊〉 THou shalt not covet c. 1. Some thinke that this Commandement is to be divided into two and the first to restraine the concupiscence and desire of anothers wife the other the coveting of such things which doe belong unto him which are either moveable or immoveable things the moveable are of two sorts either the things with life and them either reasonable as his man servant his maid servant or unreasonable as his oxe or asse or without life as his goods his immoveable are his house lands possessions Of this opinion is August lib. de 10. chord cap. 9. to whom consenteth Thomas Aquinas and Tostatus and it is the received opinion among the Romanists and some other as Pelargus Osiander Pellican Their reasons shall first be examined 1. Thomas useth this reason Because there are but three Commandements in the first table there must be seven in the second to make up the number of ten And that there are but three in the first table he would prove by the subject or matter of the Commandements which concerne our duty to God which is three-fold Diligenti Deum tria necesse est facere He that loveth God must performe three things 1. Quòd non habeat alium Deum He must have no other God 2. He must honour him therefore it is said Thou shalt not take in vaine c. 3. Libenter quiescat 〈…〉 He must rest and settle himselfe in God therefore it is said Remember thou keepe holy c. Answ. 1. Thomas here omitteth one principall duty which is the internall 〈◊〉 of God for it is not enough to know who is to be worshipped which is prescribed in the first precept Thou shalt have no other Gods but after what manner he will be worshipped that is by a spirituall and internall worship as our blessed Saviour saith Ioh. 4.21 God is a spirit and they that worship him must worship him in spirit and truth This manner of Gods worship is prescribed in the second Commandement Thou shalt make to thy selfe no graven image c. 2. Wherefore thus rather may the 〈◊〉 toward God be distinguished his worship is either internall or externall the internall sheweth who is to be worshipped in the first precept and how that is spiritually in the second precept The externall is either private in the confession of Gods name in the third precept or publike in keeping of his Sabbaths Vrsin 2. Lyranus thus reasoneth Those things which are so divers that one may be covered and not the other belong not to one precept Aliquis habens pronitatem ad 〈◊〉 non habe●● ad alterum One may have a pronenesse and aptnesse to one and not to another as he may covet his neighbours wife and not covet any of his beside therefore these two kindes of covetings belong not to one precept Answ. 1. This reason may be retorted for so one may be guilty of idolatry and false worship who yet holdeth but one Cod and therefore by this reason the two first precepts which they confound and make but one which divide the last must be distinguished 2. Though in particular he that coveteth a mans wife doth not alwayes covet his oxe or asse yet in generall he coveteth that which is another mans for his wife is properly his as any thing that belongeth unto him therefore the proposition will be denied that the coveting of that which is not joyned with the coveting of another thing belongeth not to the same precept for one may covet a mans house and ground that coveteth not his oxe or asse as Ahab did that desired Naboths vineyard and so by this rule as many particular things there are which may be severally coveted so many particular precepts there should be of coveting 3. Tostatus thus argueth Sicut se habet actus ad actum c. As one act is to another the like respect hath one concupiscence to another but the act of adultery and theft are divers and belong to two divers precepts therefore so should the divers concupiscence tending to those divers acts be divided into two precepts Answ. The argument followeth not because the acts of adultery and theft are forbidden in two divers precepts therefore the concupiscences tending thereunto should for there is difference betweene the conception of sinne and the birth and perfection thereof when sinne is brought forth and perfited then it appeareth of what kinde it is but being yet in the body or in the seed it cannot be so distinguished as darnell and corne being but yet in the grasse cannot bee so well discerned Beside another difference is because the externall acts of theft and adultery differ in the quality of the sinne and o●e is more hainous than another and deserveth a greater punishment and therefore the precepts are fitly distinguished but the like difference of quality and punishment cannot be made in the originall and first concupiscence where the will hath not yet assented 4. Pelargus addeth this reason Duo sunt principia concupiscentiae c. There are two beginnings or occasions of concupiscence one internall the other externall the Apostle calleth them the concupiscence of the flesh and the concupiscence of the eye 1. Ioh. 2.16 therefore

partly figurative of things to come and significative of some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative● one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut● judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re● vindictam quàm innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and

should finde evill willers in the world such as would curse and not blesse him so we learne that good men though they give no just occasion of offence shall not want their enemies Vatabl. As our Saviour Christ full of all goodnesse found many enemies in the world and few friends 4. Morall Observ. Many blessed for good mens sakes I Will blesse them that blesse thee c. We see that many are blessed for good mens sakes and Laban fared well for Iacob Egypt blessed for Iosephs sake Philo concludeth well Oremus igitur ut tanquam columna in domo c. vir justus permaneat ac calamitatum remedium Let us pray that as the pillar in the house a good man may continue to be a remedy against calamity 5. Morall Observ. The obedience and love of wives toward their husbands Vers. 5. ABraham tooke Sarai his wife c. Chrysostome noteth in Sarai her great obedience qua taut a facilitate cum viro peregrinaretur which so readily travelled and tooke paines to goe with her husband hom 32. in Genes Ambrose setteth forth her love qua contenta periclitari pudere potius quam virum salute which did chuse rather to hazard her chastity than her husband his life and safety And Saint Peter setteth forth Sarai an example of loving obedience to all wives 1 Pet. 3. 6. Morall Observ. God comforteth his children in their affliction Verse 7. THe Lord appeared to Abraham God leaveth not Abraham comfortlesse in the midst of his afflictions but he doth refresh him both by appearing to him and renewing his promises concerning Canaan so the Lord doth visit his children in mercy both by the secret inspiration of his spirit and by the inward revelation of the joyes to come as Saint Paul expresseth both Rom. 8. the first vers 15. We have received the spirit of adoption whereby we cry Abba father the second vers 18. I account that the afflictions of this life are not worthy the joy which shall be revealed 7. Morall Observ. Murther followeth unlawfull lust Vers. 12. THey will kill me c. Such is the force of unlawfull lust and desire that they will not spare to kill to fulfill their minde and pleasures as David did Vriah to enjoy his wife Ahab Naboth for his Vineyard Musculus 8. Morall Obser. Of flattering Courtiers Vers. 15. THe Princes of Pharao saw her and commended her We see the property of flattering Courtiers that seeke to please the Princes humour and to feed his fancie and devise how to serve his delight Calvin As the Wise man saith Of a prince that hearkneth to lies all his servants are wicked Pro. 29.12 so here as Pharao gave his minde to lust and concupiscence his servants were likewise addicted 9. Morall Observ. The great care the Lord hath over the righteous Vers. 17. THe Lord plagued Pharao We see what great care God hath of his children he for Abrahams sake punished the King as it is said in the Psalmes Hee rebuked Kings for their sakes so here we see verified that saying Psal. 34.30 Many are the tribulations of the righteous but the Lord delivereth them out of all Wherefore happy are they which trust in the Lord hee will never faile such 10. Morall Observ. God the revenger of wedlocke-breakers BEcause of Sarai Abrahams wife Thus it is evident that God is the revenger of all wedlocke-breakers for he will maintaine his owne ordinance Ambrose saith excellently Nemo alienum affectit ●●rum c. let no man affect anothers bed nor be enticed thereunto inscitia vel stultitia mariti vel longi●e absentia by the ignorance simplicity or absence of the husband adest praesul conjugii Deus vicem absentis muriti tuetur observat excubias God the Patron of marriage is present he supplieth the roome of the husband being absent he keepeth watch c. so the Apostle also saith whoremongers and adulterers God will judge c. Heb. 13.4 CHAP. XIII 1. The Method and Contents THere are three parts of this Chapter 1. The blessing of God upon Abraham after his departure from Egypt vers 1. to vers 7. 2. The departure of Lot from Abraham with the cause thereof vers 7 to vers 12. 3. The renewing of Gods promise to Abraham after that Lot was departed vers 14. to the end In the first part these things are more particularly rehea●sed 1. Abrahams returne out of Egypt vers 1. 2. His wealth vers 2. 3. His thankfulnesse to God vers 3.4 4. The reward of thankfulnesse Lot is also made rich for Abrahams sake vers 5. They both in wealth so increased that the land was not sufficient for them 6. In the second is set forth 1. The dissention betweene Abraham and Lots servants vers 7. Abrahams reconciliation in friendly admonition vers 8. and oblation of choice to Lot vers 9. Le ts election of his place vers 10. his discession or departure vers 11. a description of the Countrey where Lot dwelt by the quality of the ground pleasant and fruitfull vers 10. of the people they were wicked vers 13. In the third part these things are contained 1. The place of Abrahams dwelling when Lot was departed v. 12. 2. The renewing of the promise both for the possession of that Country with the ratifying thereof Abraham is bid to lift up his eyes ver 14. walke through the Country and so as it were to take seisin thereof vers 17. as also concerning the multiplying of his seed vers 6. 3. Abrahams thankfulnesse in building an Altar unto God vers 18. 2. The divers readings or translations v. 1. Toward the desart S. south cat see before c. 12. v. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agge S. Hai. cat hagu●i heb v. 8. Let there be no fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. contention or strife cat meribah strife v. 9. If thou wilt goe to the North I unto the South C. If thou wilt goe to the left hand I to the right cat v. 10. As Gods paradise S.H. as the garden of Gods cat ghan v. 11. Seger S.H. S●ger C. Soar B. Zoa● G. Tzoar Ts●guar v. 12. In the land of the borders S. in the townes about Iardane H. in the Cities of the Plaine cat cichor a Plaine v. 13. The men of Sodome were wicked in their riches and very lewd in their bodies C. were evill and sinners against God caet v. 17. Thy seed for euer S. thy seed cat v. 18. Oake of Mambre S. Plaine of Mambre cat see cap. 12. v. 6. and qu. 9. The Theologicall explication of doubts QVEST. I. How and wherefore Abraham was rich Vers. 2. ABraham was very rich c. 1. Abraham became rich partly by the goods left him by his father partly by the gift of Pharao cap. 12.16 2. Thus Gods promise beganne to be performed chap. 12.2 I will blesse thee yea Lot also is blessed with riches for Abrahams sake as the Lord promised I

continued with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident b● changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispan●s se promisiss●t ●●urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod prom●●it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater cause● by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem● 〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 ●erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem i● his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this k●sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all

procured three waies One is the ordinarie meanes whereby Satan by externall objects useth to tempt men thereby stirring and provoking their natural lust as David was inflamed at the sight of faire Bathsheba but here needeth no other sorcerie or inchantment than the corrupt inclination of a mans owne affection the devill doth but offer the occasion and shew the object hee draweth not the affection but the corruption of the heart of it selfe is ready to apprehend and lay hold of the object set before it Another way there is whereby the affection is stirred as when the evill spirit entereth and possesseth any with madnesse and phrensie for the time not changing the understanding or will but troubling the vitall spirits and inflaming the blood and so incensing unto lust The third way is when Satan entreth not to disquiet the bodie and trouble the spirits but externally offereth violence transporting and carrying by Gods permission bodies from place to place which is no hard thing for Satan to doe and so hee may bring one to the place where their lover is Tostat. qu. 13.3 But here two things are to be considered 1. That Satan directly cannot worke upon the heart of any in the immediate change or alteration of their affections but hee doth it by meanes either externall in moving by objects or by internall provocation and stirring of carnall lust 2. That he hath not the like power over the servants of God which he exerciseth over carnal men which are his owne vassals he ruleth in the children of disobedience as he listeth as the Apostle saith They are taken of him at his will 2 Tim. 2.26 But the faithfull doe resist him by faith 1 Pet. 5.9 So that his tentations cannot fasten upon them to intangle them further than God shall see it good for the triall of their faith This is made evident by that storie of Iustina the Virgin whom Cyprian then a dissolute young man and given to Art Magicke but afterward a most holy and constant Martyr loved exceedingly and when he was not able to prevaile with her by any allurements hee called for the Devils helpe to bring her unto him who by faith chased the evill spirit away Ex Tostat. qu. 13. QUEST XXXII Whether witches can indeed effect anything and whether they are worthie to bee punished by death NOw further by this sentence of the law which adjudgeth witches worthie of death they are found to be in error which thinke that witchcraft is nothing but nudum phantasma a verie phantasie that sillie women imagine they doe things which indeed they doe not but in their owne conceit and imagination First I will examine the objections which are made in the defence or at the least the excuse of these wicked women and in favour of them for the mitigation of their punishment 1. They say that this law is made de veneficis of such as kill and destroy by secret poisons and noysome herbes it concerneth not witches Answ. 1. Indeed the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translateth maleficos workers of mischiefe but they are both in error for the Hebrew word mecashephah is put in the feminine whereas they both interpret it by the masculine And the word mecashphim is applied to those which worke by evill spirits and have confederacie with them as Exod. 7.10 it is given to the Egyptian Sorcerers and Magicians 2. The practice of poisoning belongeth to the sixth Commandement Thou shalt not kill whereas witchcraft here forbidden is a breach of the first Table Simler 2. These sillie women can effect nothing they imagine they doe many things but it is only in their owne conceit Answ. 1. True it is that they cannot effect what they would for the Lord restraineth the power of the devill by whom they worke as he did when the Sorcerers attempted to bring forth lice and could not Exo. 8. 2. Yet it cannot bee denied but that they effect many strange things by the operation of the devill as the Magicians of Egypt could turne their rods into the similitude of Serpents and water into the likenesse of blood and the witch at Endor could cause the likenesse of Samuel to appeare which was not in deed Samuel but the devill taking upon him his shape So it is no strange thing by the operation of Satan when they take a mans garments and beat them to cause the bodie of the man to feele the smart Simler 3. And if they did no hurt and could effect nothing why was this law ordained against them God gave no superfluous or unnecessarie lawes to his people nor without great reason 4. Though they should effect nothing yet their wicked desire and endevour thereunto is worthie to bee punished 3. Witches many times doe good and heale men of their infirmities and diseases therefore they deserve no such punishment Answ. 1. Indeed in the Civill law such a decree is extant made by Constantine Qui per incantationes intemperiem aeris grandinis evertit puniendus non est c. Hee which by inchantment turneth away the intemperate season of the aire and weather is not to bee punished But it is no marvell that such things were tolerated then when they came newly from Gentilisme wherein such things were not only suffered but honored and rewarded 2. We have a more perfect rule out of the Scriptures that no such unlawfull meanes are to bee used no not to a good end as to procure health or such like for this cause the Prophet reproved the King of Israel having received hurt by a fall because he sent to the god of Ekron for helpe And to this purpose Augustine saith well as he is cited in the Decrees Si aliquando sanare videntur languidos id Deipermissu sit ut homines probentur c. If they seeme sometime to heale the diseased it is done by Gods permission that men might bee thereby proved c. And againe hee saith Laque● sunt adversarii mederi non possunt They are the deviles snares they cannot heale 4. Object But the meanes which they use are wholesome and medicinable as herbs and oyntments and therefore herein they are not to bee found fault with Answ. 1. For the most part they use such meanes whereof no naturall or apparent reason can be given as to burne the thatch of the house to cut off some part of the beast bewitched and burne it and such like Concerning such things Augustine giveth a good rule Remedia ligaturae qu● medicorum disciplina condemnat non adhibenda c. Such remedies and ligatures which the skill of Physicke condemneth are not to be used 2. He saith further Ex traditione malorum angelorum sunt Such remedies had their beginning from the tradition of evill angels therefore hee concludeth that Phylacteria sunt animarum vincula Such Phylacteries things applied to or hung about the necke or other parts are but the snares of the soule

Deum We must obey them in Gods stead but not against God Lippoman 7. As Princes are not to bee reviled so yet they may bee soberly and discreetly admonished not taunted or checked or malepertly rebuked Augustus was wont to say In libera civitate liberas esse linguas oportere That in a free city tongues ought to be free But herein the lenitie of those Christian Emperours Theodosius Honorius Arcadius was admirable who would have them subject to no punishment which spake evill of them for say they Si ex levitate profectum est contemnendum si ex insanla miseratione dignissimum si ab injuria remittendum If it come of lightnesse it was to be contemned if of madnesse to bee pitied if of wrong to bee remitted Gallas 8. There is here no punishment set for him that should raile on the Magistrate but seeing he that railed on his father and mother was to die for it chap. 21.17 much more worthie of death was he which should curse the Prince the father of the countrie Simler QUEST LII Whether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether in deed he did it of ignorance BUt here by the way somewhat would be added concerning S. Pauls fact in calling Ananias the high Priest painted wall and afterward being told that he reviled Gods high Priest he excused himselfe by his ignorance alleaging this text Act. 23.4 5. 1. Some here answer that where he saith God shall smite thee thou white or painted wall that it was no imprecation but a prediction that God would punish him Genevens And in saying I knew not that he was the high Priest his meaning is Non se attendere debuisse quis ipse sit c. That he was not to regard what he was but what the Lord commanded him Marbach But if S. Paul had knowne him to be the high Priest and yet had spoken evill of him he had alleaged a text against himselfe neither can any extraordinarie motion or instinct of the spirit be pretended in stirring him up to doe an act against the law for God is not contrarie to himselfe 2. Some thinke that Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in mockage hee did see nothing in him worthie of the Priesthood and therefore did not acknowledge him to bee the high Priest Calvine Gallas Or because the Priesthood was now determined and abolished in Christ that hee did usurpe upon an office that belonged not unto him But this cannot stand neither for if S. Paul had knowne him to bee the high Priest though hee were an usurper or unworthie that place yet occupying that roome and place hee would have reverenced him for his place sake for even evill Magistrates are not to bee deprived of that honor which belongeth to their office as S. Paul said to Festus who had objected Too much learning maketh thee mad I am not mad O noble Festus he giveth him his title of honour though he were a partial Judge And Cyprian to this purpose saith Quamvis in falsis spoliatis Sacerdotibus umbram tamen ipsam ina●era Sacerdotalis nominis cogitans dixit c. Although in false Priests now spoiled and robbed of their place yet he considering the vaine shadow of the verie Priests name said I know not brethren c. Hee saith that Paul reverenced the very shadow and shew of the Priestly authoritie in them 3. Some thinke that Paul reverenced his place knowing him to bee the high Priest but taunted his person But Paul could not have reverenced the place and Priesthood but hee must needs also have given some honour to the man qui illo praeditus erat which bare that place and office Calvine 3. Procopius his opinion is this Paulus seipsum reprehendit colligit cum liberi●s invectus fuisset in summuni Pontificem Paul doth reprehend and recover himselfe having too freely inveighed against the high Priest But S. Paul in this place railed not at all for then he had offended against his owne doctrine Ephes. 4.29 Let no corrupt communication proceed out of your mouthes Though S. Paul had not knowne him to be the high Priest yet hee was not to revile nor speak evill of any 5. Iunius opinion is that Paul was utterly ignorant indeed that hee was the high Priest because he was a stranger and the high Priest was not discerned by his priestly apparell but when he went into the Temple Iunius further seemeth to thinke that Paul did not know him so much as to be a Judge for the Tribune or Captaine of the souldiers was the chiefe in that assemblie and the rest stood by on their feet 6. But it appeareth that Paul knew him to sit as Judge as hee saith Thou sittest to judge me according to the law c. But in the rest I subscribe unto his judgement that Paul non ironicè loquitur sed simpliciter spake not ironically but simplie and plainely that he knew him not to be high Priest and yet hee confesseth no error for hee railed not at all Nam longe differt justa reprehensio à maledicta A just reprehension farre differeth from rayling Gallas There are then two parts of Pauls answer for as they objected two things that he railed and that upon the high Priest so he answereth to the latter part excusing it by his ignorance that hee knew him not to bee the high Priest to the other hee also maketh answer out of his judgement and knowledge denying that hee had railed for hee knew well enough by the law that no ruler of the people ought to bee railed upon therefore S. Paul knowing him to si● as a Judge though hee was utterly ignorant that he was the high Priest had sinned against his owne knowledge if hee had railed upon him So indeed as Cyprian saith Nihil contumeliose locutus est adversus sacerdotem Hee spake nothing contumeliously against the high Priest c. QUEST LIII What is understood here by abundance and licour Vers. 29. THine abundance or plentie and thy licour The Hebrew word signifieth teares 1. Some by the word melea fulnesse understand wine because it floweth abundantly by the other word dimah teares oyle because it is pressed forth by drops like unto teares Vatablus But in this sense the principall part of their fruits and increase should have beene omitted namely their corne and other dry fruits 2. Some by fulnesse understand the plentifull yeere by teares the barren yeere signif●ing that even then when they had the least increase they should remember to pay their first fruits and oblations Cajetane But this seemeth too curious 3. Calvine will have plenitudinem fulnesse taken pro genere in generall for all kinde of increase and teares to be referred to one speciall kinde namely the licour 4. But D. Kimhi his exposition is more currant and R. Salomon agreeth with him whom Lyranus and Iunius follow that by fulnesse wee