Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	ancient_a	father_n	scripture_n	2,104	5	5.3760	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15400	An harmonie vpon the first booke of Samuel wherein according to the methode obserued in Hexapla vpon Genesis, and Exodus, but more compendiously abridged, these speciall things are obserued vpon euery chapter: the diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controuersies briefly touched, and morall collections applied. Wherein aboue foure hundred theologicall questions are handled, with great breuitie and much varietie, by the former author of Hexapla on Genesis.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25678; ESTC S120031	271,285	362

Christ and his Church and the marriage betweene the man and wife but Christ hath but one Church therefore the man should haue but one wife 7. The greatest vnion and coniunction in the world should be betweene the man and wife but there can be no vnion where there is a diuision and loue is not so syncere and entire where it is diuided 8. Salomon saith Reioyce with the wife of thy youth let her be as the louing hind and pleasant roe Prov. 5.18 19. this counsell as Salomon himselfe followed not so neither can they obey that haue more then one wife of their youth 9. Laban required of Iaakob that he should not take other wiues to his daughters to vexe them Gen. 30. foreseeing the inconuenience of hauing many wiues how there is continually emulation and strife betweene them as there was betweene Adah and Zillah Gen. 4. Hannah and Peninnah 1. Sam. 1. 10. Lastly the Imperiall lawes doe condemne polygamie Lib. 9. titul 9. leg 18. Eum qui habet duas vxores comitatur infamia he is counted infamous that hath two wiues Dioclesian made a law likewise against the hauing of two wiues Cod. lib. 5. tit 5. leg 2. yea the Christian Emperours Theodosius Arcadius Honorius would not suffer the Iewes which liued in the Romane Empire to haue many wiues as may appeare by their lawes Cod. de Iudaei leg Nemo 23. Quest. Whether polygamie were an infirmitie in the fathers 1. Some thinke that the fathers offended not in the mariage of many wiues but that God remitted vnto thē the seueritie strictnes of that law giuen in the creation vnto Adam both for the procreation of the people of God who then consisted but of one nation as also that the spirituall mysterie of the Church of Christ and the old Synagogue might be represented thereby as in Sara and Hagar Rachel and Leah Of this opinion is P. Mart. consenting herein to the iudgement of some of the auncient Fathers Contra. 1. If there were any dispensation or relaxation of the law of monogamie beeing it a written law it would haue beene expressed in Scripture for a relaxation or dispensation of a law must be of the same authoritie and perspicuitie which the law is of Now no such relaxation is in any part of the law to be found 2. Nay the contrarie is extant that in Moses law there is a prohibition that a man should marie a woman and her sister Leuit. 18.18 which is shewed before to be vnderstood not of the naturall sister but of any other woman 3. If for procreation this had beene allowed then it had beene most necessarie to be graunted vnto Adam in the beginning of the world and to Noah in reuiuing and restoring of the world it is here answered that in their time there was no idolatrie and so no separation from the Church of God and therefore for procreation of the people of God it was then so needefull as afterward Contra. But in Cains time there beganne to be a generation of euill seede and then beganne men to call vpon the name of God that is publikely in their assemblies and exercises to separate themselues from the prophane and wicked Gen. 4. and yet no polygamie was brought into the Church of God it was first found before the flood in the progenie of Cam which might haue mooued the godly fathers then the rather to haue vsed polygamie that they might haue encreased as fast as the vnrighteous seede 4. Neither was polygamie made lawfull for mysterie for if that mysterie held in the mariage of two yet there was none in the mariage of sixe for so many wiues Dauid had 2. Sam. 3. much lesse in Salomons thousand wiues and concubines what mysterie lay hid in that 5. And if they will iustifie polygamie in the fathers how can they condemne it in Salomon in whome it is apparent it was a great slippe and against the law to multiplie many wiues onely for lust against the law Deut. 17. for he did not take so many for procreation nay he made himselfe thereby vnfit for procreation as is euident in his small posteritie Wherefore I preferre their answer that thinke the fathers offended in their polygamie and multiplicitie of wiues but that it was no great offence proceeding from ignorāce there beeing no manifest law to the contrarie and the generall custome of that age bearing them out and beside the Lord vsed this infirmitie vnto their good thereby encreasing his people yet this offence was pardoned and forgiuen them with all other their sinnes by faith in Christ. Sic Melancthon And so the Lord so disposed in his prouidence that the reformation hereof should be reserued for the comming of his Sonne that the second Adam should reduce mariage to the first institution thereof giuen vnto the first Adam and that the spouse and husband of the Church should giue the rule of carnall mariage by the patterne of the spirituall mariage betweene him and his Church And least it might seeme straunge that the fathers should so long continue in an errour of life vnreformed the like instance is giuen Nehem. 8.17 where the people of Israel are said not to haue kept the feast of Tabernacles from Ioshuahs time till then by the space almost of a thousand yeares CHAP. XXVI 1. Quest. v. 7. Whether Dauid sinned not in tempting God by presuming to goe with one alone into Sauls campe 1. SOme thinke that Dauid did this by an ordinarie warrant because euery man ought to aduenture his bodily life for the sauing and winning of his brothers soule from errour now Dauid had experience that Saul as hard hearted as he was would rather be wonne by clemencie as he had experience before when he spared him in the caue and therefore to deliuer Sauls soule from this spirituall daunger he resolueth to goe vnto him in this manner But there are two things that make against this answer first Dauid did not know before he came in the campe what to doe nor how he should haue occasion to make knowne his kindnes and faithfulnes vnto Saul secondly he had tried alreadie th●● Saul though he shewed some remorse before in words yet Dauids sparing of him did worke no good vpon him and therefore vnlesse Dauid had certenly knowne that Saul by this seruice might be brought to repentance to saue his soule he could haue no ordinarie warrant to doe as he did 2. Therefore the better answer is that Dauid did take this enterprise in hand by the motion of the spirit as Gedeon went downe to the hoast of the Midianites and as Ionathan and his armour bearer climed vp the hill where the garrison of the Philistims was c. 14. and that it was an extraordinarie motion appeareth because the Lord concurred and sent a dead sleepe vpon them ex Martyr 2. Quest. v. 10. Whether it be not lawfull to kill a tyrant seeing Dauid spared Saul 1. It is out of doubt that it is not lawfull for any

cheife shepheard and that he will not become his disciple whose example he neglecteth to imitate Thus it appeareth by the Scripture and by the practise of the Church what necessitie is laid vpon preaching and what curse hangeth ouer them that are negligent in the Lords worke that euery Lords day the spirituall Manna of Gods word should raine downe vpon the people It pitieth my heart therefore that some men should so much forget themselues as to call them Sabbatarians which require this dutie at the Pastours hands to sanctifie the Lords day continually with the preaching of the word of God and further are not afraid to call these positions and the like as that the Lords day must necessarily be kept now of all Christians that it is not lawfull to vse the seauenth day to any other ende but to the holy and sanctified ende to the which the Lord appointed it that we be restrained vpon the Sabbath day from worke both hand and foote as the Iewes were that the Church hath no authoritie to set vp any day like to the Sabbath day these and the like conclusions one is not ashamed to call Sabbatarian errors and impieties more then either Iewish or Popish superstition a new Idol noisome doctrines tending to schisme and sedition yea hereticall assertions Let such an one take heede how he raile vpon Gods ordinance and institution which can not be too much honoured and howsoeuer he may turne his penne in his heat against his brethren let him not oppose himselfe against the sacred institution of God in the Sabbath as he hopeth one day to enioy the euerlasting Sabboth CHAP. XIII 1. Quest. v. 1. How Saul is saide to haue beene one yeere in his kingdome 1. WHereas the words in the originall are Saul the sonne of a yeare in his raigne some doe read thus Saul was the sonne of a yeare when he began to raigne Lat. that is innocent as a child of a yeare old as the Chald. Pellican but this interpretation seemeth to be coact and forced because mention is made of two yeares that he raigned in the next words he should be there expounded also to haue beene as one of two yeere old neither is it true that Saul was or could be so innocent as a child of a yeere old 2. Wherefore others doe referre it vnto the time from his vnction and inauguration that a yeare was expired Vatab. Genevens Osiand but that can not be for as yet the seuen daies were not expired which Samuel set vnto Saul to stay for him in Gilgal v. 8. 3. Some finding this doubt to be very difficult doe thinke that in this place it was expressed how old Saul was when he began to raigne and how long he raigned but that in continuance of time the place was corrupted and changed but giue this libertie thus to answer proposed doubts by imagining the text to be corrupt and it will greatly empaire the credit and authoritie of the Canonicall and authenticall Scriptures 4. Therefore the best solution is that Saul was now in his first yeare while these things were done mentioned in the two former chapters and in this Chimchi Iun. and though in the originall it is said onely the sonne of a yeare neither one nor first is added yet by the correspondencie of the number of two yeares afterward expressed here that word one or first may be well supplied 2. Quest. v. 1. How Saul is said to haue raigned two yeares ouer Israel 1. Some vnderstand it that he raigned but two yeares in all ouer Israel Osiand but the many warres which Saul had with the Philistims and other enemies c. 14.47 and the long persecution of Dauid and the time of Dauids abode in Ziklag which was a yeare and foure moneths c. 27.7 doe make euident proofe that Saul was king aboue two yeares Iosephus also writeth that Saul raigned while Samuel liued 18. yeares and after his death 20. yeares c. 15. lib. 6. de antiqu And S. Paul giueth to Saul and Samuel together 40. yeares Act. 13.21 All this sheweth that Saul raigned more then two yeares 2. Some other expound it thus that Saul raigned two yeares before he tooke vpon him the state of a king Genevens but raigned without any pompe as the Romane Dictatours not yet hauing any garrison or guard of souldiers Pellican but this can not hang together seeing it is said before he had beene a yeare king or was in the first yeare of his kingdome as he raigned the first yeare so he raigned the second if he tooke not vpon him the state of a king for two yeares how it is said he had beene king one yeare beside this busines expressed in this and the next chapter in the choosing of three thousand men and encountring with the Philistims sheweth that he tooke vpon him to be king as likewise in the 11. chap. when he sent a peremptorie message ouer all Israel that they should come forth after Saul Samuel 3. Therefore the meaning is that he raigned two yeares that is lawfully before the Lord reiected him which was vpon his returne from Amalek when he had disobeied the commandement of God c. 15. and immediatly after the Lord commanded Samuel to anoint Dauid king and then the spirit of God departed from Saul so in right he raigned but two yeares then he vsurped the kingdome afterward Vatab. Borr. as it is said c. 14.47 he held the kingdome ouer Israel that is by violence and tyrannie 3. Quest. v. 2. Of Sauls age when he began to raigne Although it be no where expressely set downe how olde Saul was when he began to raigne yet it may be coniectured that he was of good yeares seeing in the first yeare of his raigne he had a sonne namely Ionathan that was able to take vpon him a charge of souldiers as this verse sheweth that a thousand of the garrison which Saul had chosen out were with Ionathan in Gibeah and in the next chapter Ionathan with his armor bearer slew twentie men of the Philistims this sheweth that Ionathan could not be much lesse then twentie yeare old and Saul his father fourtie or thereabout Pellican 4. Quest. v. 3. Of the place where Ionathan smote the garrison of the Philistims 1. Some read Ionathan smote the garrison of the Philistims which was in the hill namely at Kiriathiearim where the Arke was Vatab. Genevens Some thinke it was an hill in the confines and borders of Israel where the Philistims had a garrison Osiand 2. But it is rather taken here for a proper name Ghebah which is the same v. 2. called Gibeah sometime it is named Gibeah of Beniamin v. 15. sometime Gebah of Beniamin v. 16. sic Ar. Pag. Chal. Pellican Iun. Iosephus also saith that this garrison of the Philistims held a castle neare vnto Gabah where Ionathan did discomfite them See before c. 10. quest 5. 5. Quest. v. 5. Of the number of the Philistims that gathered them to battell