Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	power_n	prince_n	2,778	5	5.6167	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

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

priuate man to lay hands no not vpon a Tyrant for if it be not lawful for a priuate man to kill a theefe or murderer that is but a priuate person much lesse is it to be permitted that he should rise against the Magistrate though neuer so wicked As Dauid would not here lay hands vpon Saul but leaueth him to God till he should smite him with some extraordinarie sicknesse as he did Nabal or his naturall time come to die or some violent death in battell for these three kinds of death Dauid here toucheth 2. But such priuate men are here to be excepted which are stirred by some extraordinarie motion of the spirit as Ehud was against Eglon king of Moab Iud. 3. In which kind of extraordinarie vocation two things are to be considered both the ende that they did it not for their owne reuenge but to deliuer the people of God as Ehud here did and their persons that though they liued as priuate men before yet in these extraordinarie acts they were declared to be publike gouernours and deliuerers as Ehud was one of their Iudges 3. But yet Tyrants and wicked gouernours may be remooued by the whole state as Athens and Rome were deliuered from their cruell gouernours but this must be vnderstood of such kingdomes where the kingdome goeth by election as in Polonia and Venice for from whom kings receiue their authoritie by them they may be constrained to keepe within their bounds but where kingdomes goe by succession the reason is otherwise vnlesse the Prince by oath be tied vnto certaine conditions and so his authoritie be not absolute but conditionall so long as he obserue and keepe the auncient rites and priuiledges of the countrey which seemeth to be the question at this day betweene the Archduke and the States of the vnited Prouinces 3. Quest. v. 18. Of Dauids Apologie vnto Saul consisting of sixe seuerall reasons and perswasions 1. He sheweth that Saul did persecute him vniustly what haue I done or what euill is in my hands v. 18. 2. He reasoneth from the nature of his offence that it is not such but there may be a reconciliation and God may be appeased by sacrifice 3. From the person of his enemies they were wicked men and accursed before God who haue prouoked and stirred vp Saul against him 4. From the inconuenience that was like to follow that they would driue him from among Gods people and out of his Church and as much as in them lay cause him to consent to the Idolaters 5. If his blood did fall to the ground in the sight of Iehouah he would reuenge it v. 20. 6. Lastly from the indignitie of the fact Saul was like to get no honour by pursuing Dauid who was but as a flea or a partrich in respect of Saul who was king ouer a mightie people Martyr 4. Quest. v. 19. Of the meaning of these words If the Lord haue stirred thee vp let him smell the sauour of a sacrifice 1. Some doe referre this as spoken of Saul that seeing the wrath of God was kindled against him and had sent an euill spirit vpon him which vexed him that Saul should offer sacrifice vnto God to be reconciled vnto him that he beeing directed by his spirit might cease pursuing of Dauid Osiand Pellican but that the offering of the sacrifice is vnderstood of Dauid this dilemma or forked argument which Dauid vrgeth two waies sheweth if it be of God let him smell a sacrifice if of men cursed be they and the whole sentence still runneth vpon Dauid because they did cast him out from the inheritance of the Lord. 2. Others doe vnderstand it of Dauid and here there are diuers expositions Some expound it thus if God haue done it let him be appeased with sacrifice if he wil not be appeased his wil be done but if this were the sense thē the other part of the dilemma were superfluous the argument beeing both waies inforced alreadie in this sense Dauid should speake doubtfully as though God would not be appeased toward him by sacrifice Others thinke that Dauid meaneth that God would by some extraordinarie signe to be giuen by his sacrifice testifie his innocencie as he did in Abels sacrifice iustifie him against Cain and Elias against Baals priests but the phrase of smelling the sauour of a sacrifice signifieth nothing els but the acceptance thereof and of him that sacrificed as it is saide of Noahs sacrifice that the Lord smelled a sauour of rest Gen. 8.21 Iunius referreth it to Dauids person that if there were any sinne found in him he was willing to yeild himselfe to the magistrate to be put to death and so to be offered vp as it were in sacrifice but the phrase let him smell the sauour of a sacrifice sheweth that it can not be vnderstood so for no sacrifice of any man was of a sweete smelling sauour but onely the sacrifice of Christ Eph. 5.2 it is therefore vnderstood of the externall sacrifices which had also a sweete sauour before the Lord not of themselues but as they were figures and types of Christ. Dauids meaning is that he would offer a sacrifice vnto the Lord that his wrath might be appeased toward him Mart. Borr. 5. Quest. How the sacrifices of the law had a sweete sauour 1. The sacrifices of themselues could not giue remission of sinnes for as the Apostle saith Heb. 9.9 The sacrifices could not make holy concerning the conscience him that did the seruice they therefore did no otherwise sanctifie and reconcile vnto God then as they had their force and efficacie from faith in Christ. 2. But yet both the name and the thing is communicated vnto the signe sacrament which is wrought onely by the thing signified and exhibited therein as the lambe is called the Passeouer Exod. 12.11 and circumcision the couenant Gen. 17.3 But this coniunction betweene the signe and thing signified dependeth not vpon any naturall coherence as the Sea followeth the influence of the Moone but it standeth by a diuine constitution so the sacrifices beeing sacraments of the passion of Christ are said to purge and clense and to be of a sweete smell Mart. 6. Quest. v. 19. How the Lord is said to haue stirred vp Saul against Dauid God stirreth none nor tempteth them to euill as he himselfe is not tempted of any yet the Lord may be said here to stirre Saul vp vnto this action in pursuing of Dauid three kinde of waies 1. Instrumentally because God vsed herein iustly the ministerie of the euill spirits that were the instruments and ministers of God in stirring vp Saul they were sent of God in iustice vpon Saul to worke his will Osiand 2. God may be saide to stirre vp the Magistrate to doe iustice properly and as the efficient cause but here Saul did iniustice 3. The Lord stirreth vp occosionally when the wicked take occasion by Gods mercies vpon others to fret and shew their malice as Pharaoh did hate the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. r. your gods f. your goods p. 39. r. ijthabelu f. ijthabela p. 49. r. sham f. shun p. 54. r. samech f. semech and shurec f. shuree p. 57. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. r. lemor f. lenior p. 65. r. R. Selemoh f. R. Selenah p. 66. r. proposed f. purposed p. 68. r. Hanun f. Haman p. 72. r. vnto his sonne f. vnto him p. 77. r. Samuel and Saul 40. yeares for Samuel and Saul 20. yeares p. 79. r. innocent partie r. daleth and resh p. 80. r. Machir f. Macher p. 83. r. condition f. conditionall p. 88. r. by whome f. by wome p. 100. r. but they made them no new p. 101. r. vnusuall f. vnlawfull p. 158. r. to plant the Gospel p. 164. r. A third pretext of absence p. 167. r. highest places of the church ibid. r. meanenes f. meanes p. 214. r. plunged f. plagued ibid. r. veeghesheh p. 218. r. athnah p. 132. l. 10. adde in the margen respons 10. ad inter August p. 234. r. sanctified f. sacrificed p. 276. r. to dispense for to dispose p. 280. r. vnlouely f. vnliuely p. 292. r. it beeing f. beeing it ibid. l. 15. r. it was not then p. 299. l. 2. r. sorts f. sores ibid. l. 20. r. mistaking f. misliking p. 312. l. 8. r. without the Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 82.7 Ioh. 10.35 Ex histor Aeliaen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16.7 8. Lib. 2. offic c. 7. Apolog. Dav. c. 6. In obit Theodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 5.31 Gen. 49.8 In obi● Theodos. Hieron advers Ioan. Hierosol A. Arias Mont. C. Chalde S. Septuagint L. Latine text I. Iunius V. Vatablus B. the Bish. transl G. Geneva Pell Pellicane Bor. Borrhaius Mar. Martyr Osiand Osiander Act. 20.24 Reconcil See more of this question Hexapla in Genes c. 16. confut 1. c. 25. qu. 23. Reconcil Controuersie of Vowes Drunken persons the sonnes of Belial Reconcil Reconcil Of forced single life Of sinne against the holy Ghost Of the decree of reprobation Reconcil Reconcil Controv. Princes not to be conuented before the Pope Against the superstitions vse of candles Reconcil Controv. Not to repose any trust in ceremonies Reconcil Contr. Against Idols in Temples Controv. God will haue no partners in his worship Whether any thing commeth to passe by chance Controv. Against the adoration of Saints Reconcil Reconcil The Papists would put out the right eye of knowledge in the people of God Controv. Against freewill in good morall actions Of warre like policies Reconcil Whether the preaching of the word be a necessary part of sanctifying the Sabbath 1. Cor. 9.16 Reconcil * Masius in Iosh. Reconcil Reconcil Controv. Whether rash vowes once made be not better broken then kept Reconcil Iewes surmises Hebrewes surmises Contr. Against the leauing of Gods word to establish humane rites Contr. Against the invocation of Saints Reconcil Reconcil Reconcil Of the difference of working in the good and euill spirits Against running to witches What is to be thought of monomachies that is of sole and singular combates Reconcil Whether it be lawfull for a Pastor in the time of pestilence to leaue his flocke The argument of experience of Gods mercy how it doth assure vs. Controv. Of the signe of the Crosse. Contr. Against the laying vp of reliques Reconcil A description of true friendship Of the nature of enuie Contr. Against the adoration or toleration of Images Contr. Of the vnlawfulnes of Monastical life Contr. Of the abuses of Sanctuaries and priuiledged places in times past Of sodaine changes and innouations of mens hearts Of diuers sorts of visions Cantr It is not lawful to swear by Saints The difference betweene the feare of the faithfull and vnfaithfull Reconcil Reconcil The breach of ceremonies not to be more seuerely censured then the breach of the morall law Whether it be requisite to forbeare the matrimoniall duties before the receiuing of the communion Contr. Single life not to be imposed vpon the ministers of the Gospel August Enchir. 22. cited Caus. 22. q. 2.4 Augustan Psal. 5. cited Caus. 22. qu. 2. c. 14. Caus. 22. qu. 2. c. 5. August lib. de mend c. 14. cited Caus. 22. qu. 2 c. 8. August in Psal. 5. cited Caus. 22. qu. 2. c. 14. Caus. 22. qu. 2. c. 19. Contr. The Antichrist of Rome wherein like vnto Saul Contr. The authority of Princes ouer persons Ecclesiasticall Whether a Iudge be alwaies in giuing of sentence bound to follow the euidence Reconcil The children of God haue no certaine assurance of temporall things How leagues and couenants ought to be made Contr. Against the anointing of Popish priests Reconc●l Contr. Against the adoration of the dead Contr. Against Purgatorie Contr. Against the doctrine of merits Contr. Of the Princes authoritie in Ecclesiastical matters Reconcil Reconcil Contr. Against Limbus patrum cited by Grat. c. 26. qu. 5. c. 14. How the deuill knoweth things to come Satan did not know certenly that Christ was God in the flesh Br●●arens 1. c. 8. The deuill can not assume dead mens bodies Euill spirits neuer appeare with true bodies How the deuill can delude the sense Of Exorcists It is not lawfull to vse charmes Of flatterie and the diuerse kind thereof Controv. Of particular assurance in ff titul qui sine manumission c. leg 11. pro derelict leg 11. Hieron ad Marcell de obit Bleh●● Contr. lit Petil. l. 2. c. 49. cited Caus. 23. qu. 5. c. 10. Reconcil Contr. Subiects not exempted from obediēce euen to Princes standing excōmunicate Contr. Against Purgatorie