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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	emperor_n	king_n	2,890	5	4.1642	3	false

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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

the wordes are to be read with an interrogation as appeareth by the article ha prefixed not without an interrogatiō as D. Kimhi thinketh as though he neuer had asked counsell for him before but that time was the first 2. But it may seeme strange that Ahimelech made no mention of the excuse that Dauid made that he came about the kings busines which had beene a materiall point to cleare the Priest Iosephus thinketh that Ahimelech did expresse so much some thinke that all which Ahimelech spake is not set downe some that Ahimelech suppressed it of purpose least afterward if Dauid should haue beene reconciled to Saul he might haue fared the worse at Dauids hand Mar. But it is more likely that Ahimelech made some couert mention of it in saying he goeth at thy commandement which words might be so taken that euen then he knew none other but that Dauid was employed by the king 3. Ahimelech in this his Apologie partly sheweth his weaknes excusing himselfe by his ignorance that he knew not that Saul held Dauid his enemie and confessing in a manner that if he had knowne him to be in the kings displeasure he would not haue releeued him wherein Ahimelech should haue offended in refusing to helpe an innocent man beeing vniustly persecuted by Saul partly he bewraieth his simplicitie that falleth into such great commendation of Dauid giuing him the titles of faithfull and honourable whereas Saul beeing so much incensed against Dauid a prudent man would haue forborne so to haue extolled him Mart. 11. Quest. Of Sauls cruell sentence pronounced against Ahimelech 1. Though Saul had lawfull authoritie to conuent the Priests before him as also where he saw cause to censure them as all Princes euer had that power euen ouer Ecclesiasticall persons and causes as the Christian Bishops did accuse one an other before Constantine the Emperour and Iustinian the Emperour deposed Sylverius and Vigilius Bishops of Rome contrarie to the doctrine and practise of the Romanists who will haue their Cleargie exempt from the Ciuill authoritie yet Saul abuseth this power in this vniust and cruell sentence Mar. 2. And he further offendeth in the rash execution thereof taking no pause or deliberation but presently commaunding them to be put to death when Theodosius the Emperour in his rage had put diuers thousands in Thessalonica to the sword after beeing touched with griefe and sorrow for that bloodie fact at the instance of Ambrose made a law that there should be the space of thirtie daies betweene sentence giuing and the execution thereof which constitution is inserted into the Code among other Imperiall ordinances but Saul as he was hastie in his sentence so he doth precipitate the execution thereof Mar. 3. His rage was such that he cōmandeth the innocent Priests to be slaine beeing vnarmed and consecrate to the ministerie and seruice of God who vse to be spared euen in battell amiddes their enemies yea he spareth neither women nor children and as Iosephus addeth further he rased the citie and burned it and left the Tabernacle of God as much as lay in him without Priests to minister Thus this hypocrite which before against the Amalekites offended in too much clemencie hauing the word of God to the contrarie now hauing no word of God sinneth in crueltie and tyrannie Mar. wherein his fault was so much the greater that then he seemed to be touched with some remorse but here his heart is hardened Mart. 4. Iosephus maketh this morall application that in Saul we see the condition of such who while they are in lowe and meane estate seeme to be good and vpright men because then they haue no opportunitie to shew their nature who when they are aduanced to honour and attaine vnto wealth and power then hauing chaunged their apparell as players their habit on a stage they make no conscience either of diuine or humane lawes sic fere Ioseph lib. 6. cap. 14. 12. Quest. v. 17. Whether Sauls seruants did well in disobeying the Kings commandement 1. R. Selamo thinketh that these ministers and sergeants of Saul whome the Rabbins held to haue beene Abner and Amasa refused to obey so bloodie an edict remembring that answer of the people to Ioshuah that they would obay Ioshuah as they had obeied Moses Iosh. 1.17 But whether it were this or any other place out of the law of God that mooued them they did well to choose rather to obey God then man which was the Apostles resolution Act. 5. Osiand 2. Some thinke they refused because Sauls proceeding was against the law which will haue none condemned without two or three witnesses Borr. But it seemeth that the horrour of such a detestable and cruell fact rather kept them from doing it then the fayling in the circumstance and manner 3. Here further a question ariseth whether the Iudge is bound against his conscience to condemne or put any to death whome he knoweth innocent for the deciding of which doubt it must be considered whether he be a superiour or inferiour Iudge before whome such innocent person is condemned if the superiour the law is in his hand and so he can not be forced to doe against his conscience if the inferiour he is to referre the matter to the superiour iudge there to plead for the innocent or els if he be not heard to giue ouer his place of iudgement rather then to consent to the condemnation of the righteous So by no meanes is he to commit any act against his conscience Mar. If by oath he be bound to giue sentence according to the euidence brought in whether it be true or false in this case such an oath beeing not in truth righteousnes nor iudgement doth not bind him 13. Quest. v. 18. In what sense the Priests that were slaine are said to weare a linnen Ephod 1. Osiander thinketh that at that time they had their linnen Ephods vpon their backes when they were slaine but that is not like for the Ephod was a sacred vesture vsed onely in the time of their seruice in the Tabernacle they are said to weare a linnen Ephod because they were of that age to be admitted to the seruice of the Tabernacle Vatab. they were actuall ministers and seruitours in the priestly function Mar. Iun. 2. It is called a linnen Ephod to make a distinction betweene the Ephod with the brestplate and pectoral which was peculiar to the high Priest and the common linnen Ephod which all the Priests vsed Mart. which is called a linnen coate or tunicle Exod. 28.40 3. The principall Priests which were slaine were 85. there were more beside slaine in the citie Iosephus according to his vse in altering the numbers expressed in the Scripture saith that there were 385. slaine beside those which were put to the sword in the citie some thinke that all the inhabitants of Nob were not put to the sword but onely the Priests Mart. But it seemeth by the text that the whole citie of

nations Borr. 2. Yet God hauing purposed to erect among his people a kingly throne and to raise vnto them a king of whose seede the Messiah should come tooke this occasion to accomplish his purpose so turning their euill and inordinate desire vnto a good ende as God can conuert the euill thoughts and actions of men to serue for his glorie Borr. 3. Now the people in asking a king failed in diuers circumstances 1. in their curiositie that pretending the iniustice of Samuels sonnes yet indeede desired an innovation of the very gouernment it selfe for they might haue otherwise requested of Samuel to admonish his sonnes that the fault might be amended not the person remooued Pellican 2. Their impietie appeareth toward God who had hitherto raised vp vnto them Iudges and deliuerers they beeing not contented therewith because their Iudges shifted from one tribe to an other and many times were of meane parentage and not so fearefull or terrible to their enemies they desire to haue a certaintie of the kingdome as other nations had and so they offended in their distrust and diffidence toward God Osiand as the Lord himselfe saith they had reiected him v. 7. 3. Their ingratitude also was great toward Samuel by whose meanes they had receiued so many and great benefits that they would shake off his gouernment euen while he liued in these respects the petition of the people for a King seemed euill vnto Samuel 3. Quest. v. 7. Whether by asking of a King the people indeede cast off the Lords gouernment 1. Simply it is not true that the gouernment vnder kings is a shaking off the Lords yoke For the Lord is with kings and ruleth his people by them they are the ordinance of God Wisdome saith Proverb 8. By me Kings rule The Lord blessed the gouernment of Dauid Iehoshaphat Hezekiah Iosias But yet the people as much as in them lay reiected the Lords gouernment because they misliked that form of administration which the Lord had set them and desired a chaunge and innouation without any direction from God 2. But it will be further questioned whether God also doe raigne together with bad kings the answer is that euen the authoritie of wicked Kings is of God which they abuse to tyrannie and they shall giue account vnto God for abuse of their gouernment And although the persons be euill which gouerne yet the authoritie is lawfull and good and euen vnder tyrants there are many good things as enacting of politike lawes administration of iustice punishment of offenders Mart. 4. Quest. v. 11. Of Samuels description of the King whome the Israelites desired 1. Samuel describeth such manners and fashions which are incident not to true Monarchies but such as decline rather vnto a Tyrannie Osiand he setteth not downe here the office of a King what he ought to be but foresheweth by the spirit of prophesie what manner of king they should haue that they either hereby might be perswaded to desist from their enterprize or they might more willingly beare these inconueniences when they fell vpon them beeing thus forewarned of them and beeing the cause thereof themselues Pellican And thus the Lord to their owne cost graunteth their desire that for the most part they had such kings as gouerned them rather by will then law as the kings of the Gentiles did 2. Samuel sheweth how their King should haue power ouer their children and seruants their goods and lands In all which the King hath a soueraigne right mens seruants and children are to doe the king seruice in time of warre and of peace the necessitie of the Crowne is to be supported for the publike good of the Commonwealth but the manner is vnlawfull the King must rule by law not by lust nor lay vnnecessarie burdens vpon his subiects knowing that he hath also a Lord aboue him the great king of heauen to whome he must giue account 3. In these three things Samuel sheweth that their King should faile first in the manner that he should not by order or law but by violence and compulsion take from them their sonnes and daughters their lands and goods whereas yet Iezabel would not but by colour of iustice take Nab●oths vineyard from him Pellican Secondly he should faile in the ende abusing these things to his pleasure and giuing them to his seruants and fauorites not applying them to the common profit and benefite of the Commonwealth Borr. Thirdly in respect of their persons he should vse them altogether as seruants v. 17. putting them to base and seruile offices not as free subiects such as they were in time of the Iudges and their other gouernours Borr. 5. Quest. v. 19. Why the people would not hearken to Samuel 1. God had decreed by this occasion to set a King ouer his people as he promised to Abraham that Kings should come of his seede Gen. 17.17 yet God did not force their wills but God vseth their wills and desire whereunto they were enclined to effect his counsell Pellican 2. Therefore iustly notwithstanding the Lord by his Prophet telleth them that he will not heare them afterward when they shall crie vnto him because of the oppressions of their King for that they now wilfully cast off the counsell of God and refuse to hearken vnto his voice Pellican 3. And thus we see how many times men are snared in their owne desires and obtaine their requests vnto their owne hurt as the Lord tooke the people short in their hastie wishes Numb 14.28 As I liue saith the Lord I will surely doe vnto you as ye haue spoken in mine eares your carkesses shall fall in this wildernes c. 4. Now in this their petition the people offended because they asked him after a preposterous manner not expecting the authoritie of God therefore the Lord is said to haue giuen them a King in his anger Hosh. 13.11 their request was then against the reuealed will of God though God in his secret counsell had so determined Mar. CHAP. IX 1. Quest. v. 5. Of the land of Zuph 1. THe Septuag read the land of Siph failing both in the pronouncing of the letter which is tsaddi which is expressed by tz not semech which giueth the sound of our single s as also of the vowel which is shuree not chiric and answereth to our u. 2. The Chalde interpreteth the land where was a Prophet of which reading see before qu. 1. c. 1. 3. The land therefore of Zuph was that cuntrey where Ramah Samuels citie was situate which thereupon was called Ramah of the Zophims c. 1. v. 1. for they were now neere vnto Ramah Ioseph 2. Quest. v. 7. Whether Saul gaue any thing to Samuel and whether it were lawfull for the Prophets to receiue any thing 1. Some thinke that Saul had this opinion that Samuel might be allured with gifts and that it was not lawfull for the Prophets to receiue any gift as Gehezi was punished with leprosie because he tooke a reward and this is

king Pellican agreeable to the description of a king in Moses Deut. 17. 2. This booke was laide vp before the Arke that it might continually put them in remembrance of their mutuall dutie Iun. 3. But this booke is not now to be found it is lost as many other historicall bookes Vatab. 15. Quest. v. 27. Of the wicked men that murmured against Saul 1. They are called men of Belial that is without a yoke which refused to submit themselues to Sauls gouernment thinking that because he was of meane parentage and of no power he was not a like man to saue the people Pellic. 2. Therefore they came not to shew their dutie to the king to bring him presents as other did for by such gifts of acknowledgement subiects may expresse their loyall affection to the Magistrate Osiand 3. But Saul held his peace and winked at this fault to auoide sedition and to winne them by lenitie Genevens CHAP. XI 1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead 1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite Iud. 11. and therefore they now seeke to be reuenged vpon the men of Iabesh Gilead Pellican Gods prouidence so disposing that by this meanes Saul should haue occasion to shew his valure Borr. 2. This Iosephus thinketh fell out a moneth after Saul had taken the kingdome but that can not be for yet seuen daies were not expired which Samuel had set vnto Saul that so long he should expect his comming to Gilgal c. 10.8 But it seemeth that this attempt was made immediately before Saul was elected king and the feare of Nahash was the cause why the people asked a king chap. 12.14 2. Quest. Of Nahash cruell demand to haue them put out their right eyes 1. In this inhumane and hostile condition here imposed the Ammonites shew their detestable hatred to the people of God that as they denied them bread and water in the wildernes so they continue hatefull toward them still and therefore the Lord knowing their malice against his people prouided in the law that the Israelites should haue nothing to doe with them Deut. 23.6 Borr. 2. By the right eye some Hebrewes vnderstand that text in the law that the Ammonites should not enter into the congregation till the tenth generation that they would haue it rased out but this exposition is ridiculous and fond Nahash would indeede haue their right eye put out to make them vnapt for warre for the left eye was shadowed and hid with the sheild which they held before it Ioseph and to make them vnfit either to read or write the law of God as some Hebrewes ex Pellican but the reason is here expressed to bring shame and ignominie vpon Israel as the Ammonites had a delight to reproch the people of God as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse in shauing their beardes and cutting off their garments by the middle 2. Sam. 10. 3. Now who are the Ammonites that in these daies doe reproach the people of God it is not hard to iudge euen they which in stead of the word of God doe thrust vpon the Church superstitious traditions and so denie vnto the Israelites the spirituall water and bread of their soules who while they nusle the people in ignorance and seduce them from the right faith which is the eye of the soule doe in a manner condition with them to plucke out their right eyes Borr. 3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund 1. They shew their weakenesse in that they would at all yeelde to Gods dishonour by the shaming of his people they bewray also their diffidence and distrust in expecting helpe from man and not relying vpon God Osiand yea they seeme also to prescribe vnto God in limiting a time for their deliuerance Mar. for this they had beene worthie to haue beene deliuered ouer into the hand of their enemies but that God had respect rather vnto his owne glorie then vnto their deserts 2. They desire a time of seauen daies which the enemie in the pride of his heart thinking that the Israelites durst not encounter him refuseth not But Gods prouidence herein is seene in giuing occasion to Saul to shew his valure and to bring this proud tyrant to confusion Pellican 4. Quest. v. 6. What spirit of God came vpon Saul 1. The Chalde paraphrast very well expoundeth this place that the spirit of fortitude came vpon Saul as the like is saide of Sampson Iudg. 14.5 that the spirit of God came vpon him when he tare the lyon it was then an heroicall spirit wherewith he was endued Borr. the spirit of strength and courage to goe against this tyrant it was not the spirit of sanctification and regeneration see before chap. 10. quest 7. 2. By this it is euident that a man euen in ciuill actions hath neede of the direction of Gods spirit to bring them to a good ende as before chap. 10.26 it is saide that there followed Saul a band of men whose heart God had touched man hath not any free-will of himselfe in morall actions to doe that which is good and pleasing in the sight of God vnlesse he be thereunto drawne and guided by the spirit of God contrarie to the erroneous doctrine of the Romanists 5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels with the hewing of the oxen in pieces 1. Saul vseth not his owne name onely but Samuels also saying Whosoeuer commeth not forth after Saul and Samuel both for more authoritie because he was anointed king by Samuel the Lords Prophet Osiand and because he was not yet generally approoued and receiued king of all Vatab. as also Samuel had not wholly resigned and giuen vp the administration as is noted before c. 7. quest 14. and it seemeth also that Samuel was present also at this time in the battell as appeareth v. 14. Iun. 2. And Saul vseth this policie in hewing his oxen in pieces and sending them because he knewe that deedes would perswade more then words Osiand as the Leuite did the like when he hewed his wife in pieces and sent her parts into all quarters of Israel Iud. 19. beside Saul herein sheweth his zeale and forwardnes in defending the Lords people Pellican And it was necessarie also that Saul beeing alreadie contemned of some should set forth his edicts vnder some penaltie that the people might be kept in due awe and obedience Osiand 6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel 1. Whereas it is said the men of Israel were three hundred thousand the men of Iudah thirtie thousand it is euident that before the falling away of the tenne tribes from the kingdome of Dauid some were reckoned of Isreel and some of Iudah Borr. 2.

the hand of the Philistims and to exasperate the mindes of the Philistims against him by whome they were so cruelly handled for Dauid either circumcised them aliue or cut off their foreskinnes when they were dead and brought them vnto Saul Mar. 2. Iosephus mistaketh the storie for where as Saul required but an hundreth he maketh mention of sixe hundreth and he saith Dauid cut off so many heades of the Philistims not foreskinnes 3. Dauid sheweth his readines in this seruice for both he bringeth the double number of that which was required two hundred for one and he doth it in a shorter time then was set him Pellican 4. But herein Sauls hypocrisie sheweth it selfe who beeing himselfe of an vncircumcised heart pretendeth enmitie against those which were vncircumcised in the flesh but indeede he hateth most of all Dauid that was circumcised both in the flesh and in the heart 12. Quest. v. 27. Whether it were lawfull for Dauid to cut off the foreskinnes of the Philistims 1. First the priuate reasons which mooued Dauid to condescend to this condition were these two his desire to haue Michal for his wife whome seeing her to loue him he loued againe and that by this occasion he might cut off the enemies of God and of Israel 2. The lawfulnes of this enterprise appeareth both in respect of the commander which was Saul the king the cheife Magistrate by whose authoritie warres must be taken in hand and the person of the enemies considered who were professed enemies to the people of God continually vexing and molesting them Mart. Dauid also might consider his owne calling who was anointed king and appointed to be the captaine and deliuerer of his people 3. Thus through Gods goodnes all things fal out contrarie to Sauls expectation he thought to make his daughter a snare vnto him who afterward was a meane to deliuer him and he exposeth Dauid to the rage of the Philistims thinking thereby to make an hand of him whereas by the iust iudgement of God Saul fell into the hand of the Philistims but Dauid escaped nay he was preserued in their countrey from Saul Mart. 13. Quest. v. 30. Of Dauids prosperous successe against the Philistims 1. Whereas it is saide when the powers of the Philistims went forth c. the Rabbins thinke that they tooke occasion to inuade Israel vnderstanding of Dauids mariage for they were not ignorant of that law among the Hebrewes that they were not to goe warre the first yeare of their marriage but this is an vncertaine coniecture no such thing beeing expressed in the text whether this thing happened in the first yeare of Dauids marriage Mart. it seemeth rather that the Philistims were prouoked and exasperated by Dauids hard vsage of them in cutting off their foreskinnes 2. Now it is saide that Dauid prospered in all his enterprises as read the Chal. and Iun. the most read he was of more vnderstanding or behaued himselfe more wisely the word sachal indeede signifieth both but the first is fitter here as before v. 5. and v. 19. Dauid prospered in all his waies because Iehouah was with him they indeede which haue prosperous successe are prudent also in their businesse but they which are wise and prudent doe not alwaies prosper as Achitophels wise and politike counsell against Dauid prospered not therefore because it is said that Dauids name grew into great price and estimation it sheweth that his successe was very prosperous which made him famous CHAP. XIX 1. Quest. v. 2. Whether Ionathan did euill in bewraying his fathers counsell to Dauid 1. IOnathan herein did not forget his dutie toward Saul either as his father or as king for he knew that God was rather to be obeied then man God had commanded Thou shalt not kill Saul biddeth him kill Ionathans resolution was herein godly not to obey the cruell commandement of his father Mar. 2. Nay herein he sheweth his faithfulnes vnto his father in keeping of him from this great wickednesse in shedding of blood Pellican and further in perswading and counselling Saul not to be so hard against Dauid as afterward it followeth Mar. 3. Wherein appeareth great difference betweene an vnfained and a dissembling friend all the rest of Sauls seruants seemed to honour and fauour Dauid but now when they saw that Sauls minde was fully bent against him they all held their peace seeme to giue cōsent but only Ionathan leaueth not his friend who had lesse reason in respect of the succession of the kingdome then any of them to fauour Dauid Pellican 2. Quest. v. 6. Of Ionathans perswasion to Saul in Dauids behalfe 1. Ionathan dealeth with his father for Dauid vrging specially these three reasons the first ab honesto it was no credit or honestie for Saul to persecute an innocent and harmelesse man that had not offended him nor sinned against him secondly ab vtili because Dauid was for his profit and for the defence of the people he had done many worthie exploits in sauing and deliuering Israel thirdly from Sauls owne testimonie who had formerly approoued Dauids seruice and commended it 2. Saul by these perswasions was mooued and sware that Dauid should not die but afterward contrarie to his faith and oath he sought Dauids life much like herein are the Romanists who haue broken their promises and oathes made vnto Protestants witnes their proceeding against Hus and Hierome of Prage contrarie to the Emperours safe conduct and the horrible massacre in Fraunce for their position is fides non est servanda haereticis that faith is not to be kept with heretikes Martyr The word of a Prince should be as the law of the Medes and Persians not to alter how much more should their oath be firme This carelesse keeping of Sauls oath did turne in the ende to his owne ruine and ouerthrow 3. Quest. v. 13. Whence Michal had the image which shee laid in the bedde in stead of Dauid 1. Some thinke that the word teraphim here vsed which signifieth Idols or images is taken in Scripture sometime in the worse sense for an idol abused to superstition sometime for any picture resembling man Vatabl. and that this image might be either some implement in the house throwne into a corner and neglected or such a mammet as they make of clouts and ragges to keepe gardens and orchards commonly called skare-crowes Mart. Pellican But neither had Michal any time to make such a mammet this deuice beeing of the sudden as womens wit is present and if it had beene such though it skareth crowes it could not haue caried such a liuely shape to deceiue men it seemeth then to haue beene some liuely representation of a man seeing that Michal thrusteth vnder the head therof a pillow of goats skin with the haire as the Latine interpreter well interpreteth pellem pilosarum caprarum the hairie skinne of a goate that it beeing put to the head of the image might resemble a mans haire beside to what ende should