Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	know_v	love_n	3,601	5	5.2122	4	true

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

Or this they might doe in respect of those which were vncleane and could not come the first day that the second daies feast should be for them as the like libertie was graunted for the passeouer that they which could not take it the first moneth beeing in their iourney or otherwise letted might keepe it the second moneth Numb 11. Mart. 3. Or Saul might keepe two daies feast whereas the common sort obserued but one in respect of his magnificence and princely state and therefore he saith Why commeth he not neither yesterday nor to day 16. Quest. v. 29. Of Ionathans excuse whether he therein spake any vntruth 1. Ionathan charitably intending to doe good to Dauid and no hurt to any in excusing Dauid in this manner is freed from any great imputation of vntruth Mart. 2. And beside concerning the summe and substance of the excuse that there was a yearely feast at Bethlehem for Dauids familie it is like it was true and that Dauid asked leaue to goe thither it was true also as is before shewed qu. 7. 3. But it seemeth Ionathan addeth other circumstances as that Dauids brother sent for him and that was the cause of his not comming as though Dauid was gone thither but Dauid neither made mention of his brother sending for him nor that Ionathā should say that Dauid was gone thither but that he asked leaue to goe Iosephus addeth further that Ionathan should say that he was biddē likewise Thus as Iosephus addeth to Ionathans speech so Ionathan seemeth to adde vnto Dauids and therein shewed some infirmitie he was not accustomed to make such excuses and therefore speaketh somewhat vncertainly and timorously But of this kinde of officious lies more shall be said afterward in the ende of the next chapter 17. Quest. v. 30. Of Sauls vpbrayding Ionathan with his mother 1. Some read sonne of peruerse rebellion not referring it to Ionathans mother but vnto Ionathan himselfe who is called the sonne of rebellion that is rebellious A. P. Osiand but the distinction soph pasuch comming betweene these two wordes peruerse rebellion doe shew that they can not agree together as substantiue and adiectiue 2. Others doe applie both vnto Ionathans mother that shee was peruerse in rebellion that is rebellious thou sonne of the wicked rebellious woman B.G. but for the former reason of the distinction these words are not to be put together 3. Therefore the better reading is to referre the first to Ionathans mother thou sonne of a peruerse woman the other to Ionathan himselfe supplying againe the word sonne of rebellion that is thou rebellious Iun. a rebellious sonne of a wicked woman which some interpret as though he should obiect vnto Ionathan that he was a bastard and borne of an adulterous woman Mar. but rather he obiecteth onely the stubbornnes of his mother that was alwaies contrarie vnto him and so was her sonne Borr. Genevens Thus this hypocrite accuseth others beeing most worthie of blame himselfe and thus he spareth neither wife not sonne but reuileth them both shamefully Iun. 18. Quest. v. 41. Whether Dauid exceeded Ionathan in weeping and how the words are to be read 1. The most read thus they wept one with an other vntill Dauid exceeded B.G.S. the word gadhal signifieth to multiplie or magnifie so B.G.A.P.V. and they render these reasons why Dauid wept more then Ionathan because he was not onely to leaue the sweete societie of his friend but his wife and which was the greatest griefe of all to be a stranger among the people of God like to be exiled from his owne countrey Mar. some thinke he wept more because he loued more Pellican But beside that higdill in hiphil in that sense when it signifieth to magnifie is not put absolutely as it is here but in construction with some other word as c. 12.24 higdhil gnimmachem he hath magnified or done great things toward you and Ioel 2.22 higdill lagnashoth he hath magnified to doe that is done great things the reasons alleadged are not sufficient to iustifie that reading for though Dauid were in greater daunger then Ionathan that was no reason why Dauid should weepe more seeing Ionathan louing Dauid as his owne soule was as much touched with the fellow feeling of his griefe as Dauid himselfe but the contrarie is rather euident that Ionathans affection was more ardent toward Dauid if there were any difference at all in their loue for Ionathans heart was first knit to Dauid and it beganne of his part againe Ionathan aduentured more for Dauid then he did euer for Ionathan he put his life in danger for Dauid and Dauid himselfe confesseth that Ionathans loue toward him exceeded the loue of women 2. Sam. 2.26 2. Therefore Iunius reading in this place is the better vntill he raised or lift vp Dauid for so both the vse of the word will beare this sense Psal. 49.10 higdill he hath lift vp his heele against me and the circumstance of the place giueth it for before it is expressed that Dauid fell vpon his face to the ground then while Dauid thus lay lamenting and complaining vpon the ground Ionathan did lift him vp as Iosep. wel noteth that he raised him from the ground embraced and comforted him as c. 23.17 he emboldened Dauid saying Feare not CHAP. XXI 1. Quest. v. 1. Of the citie Nob whether Dauid fled to Ahimelech the high Priest 1. DAvid Kimhi saith that he learned of his father that this Nob was the citie Ierusalem ex Pellican but this appeareth to be otherwise Isa. 10.32 where Nob and Ierusalem are named as two diuers places 2. It was a citie situate in the tribe of Beniamin not farre from Anathoth where the inheritance lay that was allotted to this familie 1. king 2.26 thither Salomon sendeth Abiathar when he remooued him from the Priesthoode So Nehem. 11.32 Nob and Anathoth are named together as beeing cities not farre asunder Iun. 3. Here at this time was the Tabernacle the altar the table of shew bread which was the cause that so many Priests gaue there their attendance but the Arke was still at Kiriathiearim in the tribe of Iudah 2. Quest. v. 2. How the Priest here called Ahimelech is said to be Abiathar Mark 2.26 1. Some thinke that whereas Abiathar was the sonne of Ahimelech v. 20. that first Dauid might haue some communication with Abiathar and afterward with Ahimelech Mart. but seeing Abiathar is in the Gospel called the high Priest it can not be vnderstood of the sonne who could not be high Priest while his father liued 2. Therefore the better solution is that both the father and the sonne had each of them two names they were both called Abiathar and Ahimelech this may appeare 2. Sam. 8.17 Zadock and Ahimelech the sonne of Abiathar are said to be the priests vnder Dauid and c. 20.25 the Priests were Zadock and Abiathar the sonne is here called in one place Ahimelech in the other Abiathar and so is the father called Abiathar who

things to come which knowledge of theirs is diuersly helped 1. by their subtile and spirituall nature 2. their long experience and continuance 3. their agilitie of nature which can in a moment passe from place to place as August lib. de Genes ad liter reporteth of a man that was strangely taken who refusing to take any sustenance but at a certaine priests hand who dwelt fiue miles of could tell beeing absent when he came forth of his doores where he was how neere the house this was done by the agilitie of spirits like as if a watchman should a farre off discouer a band of souldiers comming and giue notice thereof 4. The deuill may foretell such things which the Lord by his ministerie entendeth to doe as he punished the Egyptians by his euill angels and Satan was here the minister of this iudgement decreed against Saul 5. The spirits beeing placed in the aire as the deuill is called the prince that ruleth in the aire Eph. 2.2 from thence as from a watch tower can more easily see and discerne the causes of such euents which happen in the earth 6. By the writings of the Prophets he vnderstandeth many things as Augustine thinketh that Trismegistus foretelling vnto Asclepius the ruine and ouerthrow of Idols might take that light from the predictions of the Prophets 7. Satan doth foresee many things by the effects as when he seeth a man full of good workes and giuen to deuotion and praier he can thinke none other but that such an one is in Gods fauour Martyr likewise by the contrarie when he seeth one giuen ouer to all wickednes he knoweth that Gods iudgements hang ouer his head as here they did ouer Saul And therefore it neede not seeme straunge that the deuill did foretell of his ende Augustine here saith quasi magnum sit diabolo ante occasum mortem corporis praevidere cum signa quaedam soleant apparere morituris quibus Dei protectio amota videatur As though it were a great matter for the deuill to foresee ones death before it fall seeing that they which so die doe themselues perceiue some signes that the protection of God is remooued As Saul gathered by euident arguments that the Lord had forsaken him how then could it be hid from Satan 15. Quest. What things the Deuill is ignorant of There are fowre kind of things which Satan hath no knowledge of 1. He knoweth not things to come but by coniectures and the same vncertaine God onely seeth things to come as present for seeing God doth whatsoeuer pleaseth him in heauen in earth he can not be ignorant of any of his works spirits know things to come onely by signes coniectures And Satan is deceiued often in his predictions 1. either because the signes which he coniectureth by are vncerten by themselues as are the signes and prognostications of weather and such like 2. or for that God interposeth himselfe and worketh beyond the naturall and ordinarie course as when the fire in the fornace had no power to burne the three children 3. sometime the condition is secret of such things as are prophesied to come to passe as when Ionas preached that within fourtie daies Niniueh should be destroied vnlesse they repented 4. the Lord many times either blindeth Satan that he can not vse the subtiltie of his owne nature or bindeth his power that he can not doe what he would Then it appeareth that there is great difference betweene the certentie of Angelical and diabolical predictions 1. good Angels are more acquainted with Gods will then Satan is 2. they are holy spirits not lead with ambition enuie malice as Satan is and therefore their knowledge is not obscured or ouercast with such turbulent affections as Satans is 3. they referre all to Gods will and therefore are not letted or hindred by the Lord as Satan is who aimeth alwaies at a wicked ende 2. Secondly Satan is ignorant of the mysteries and secrets of Gods counsell as he was doubtfull concerning Christ whether he were very God in the flesh and therfore he speaketh vnto Christ in an ambiguous tearme when he tempted him If thou be the sonne of God he saw many euident arguments of the diuine power of Christ and confessed him to be the sonne of God but he was not certen thereof for then he would not haue stirred vp Iudas to betray Christ and the Scribes and Pharisies to haue put him to death if he had knowne that by his death Christ should haue ouercome him that had power of death that is the deuill Hebr. 2.14 for as the Apostle saith had they knowne they neuer would haue crucified the Lord of glorie 1. Cor. 2.8 which may as well be vnderstood of Satan himselfe as of those which were his ministers and instruments The good Angels themselues did not fully comprehēd the mysterie of the incarnation of the Sonne of God and of our redemption by him vntill they sawe the same accomplished as S. Paul saith To the intent that vnto principalities and powers in heauenly places might be made knowne by the Church the manifold wisdome of God Eph. 3. 10. much more therefore was this mysterie kept hid and secret from Satan 3. Satan knoweth not what is in the heart of man but onely by coniectures and signes directly he neither knoweth the will nor the vnderstanding or iudgement of man two waies he soundeth mans heart either by the precedent causes the obiects offered outwardly as when Dauid espied Bersabe or by the inward imagination or phantasie yet he is not certaine whether the will shall apprehende such obiects or not or els he gesseth by the outward signes and impressions of the affections in the bodie as loue anger rage care and such like doe discouer themselues in the countenance and other parts of the bodie but where such impressions are not as wise men can bridle and conceale their affections there Satan faileth in his coniecture Further the Scripture speaketh euidently that God onely is the knower of the heart Thou onely knowest the hearts of all the children of men 1. king 8.39 And the Apostle saith Who knoweth the things of a man sauing the spirit of man which is in him 1. Cor. 2.11 Mans heart is knowne to none but vnto God and himselfe but more vnto God then vnto man himselfe for both God seeth aforehand what thoughts are like to rise in mans heart which man knoweth not himselfe as Psalm 139.2 Thou vnderstandest my thoughts a farre off and God is greater then a mans heart that a man can not thinke what he would in good things but as the Lord inspireth him Further if Satan did know mans heart then would he be more busie in his temptations and mote dangerous This also is the preheminence which the spirit of God hath beyond the euill spirit He that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.27 4. The fourth thing which Satan is ignorant of is

Iunius in this place Therefore holding the order of the storie to haue beene so done in time as it is set downe there are diuers solutions of this doubt how Saul could possibly be so ignorant of Dauid by whome he had receiued such comfort in his agonies and fitts 1. Some thinke that Saul knew Dauid but not who his father was but that is not so for he had sent to Ishai by name for his sonne c. 16.19 2. Others suppose that he knew his fathers name but now enquireth of his tribe and familie but Saul knew that before also it was told him before that Ishai his father was a Bethlemite c. 16.18 3. Kimchi thinketh that he enquireth after the qualitie and condition of his father whether he were a warlike man hauing such a valiant sonne but the text sheweth that he asked simply whose sonne he was not what manner of man his father was 4. Some ascribe this forgetfulnes of Saul to the multitude of affaires wherewith Kings are occupied and so grow obliuious Vatab. some to the absence and discontinuance of Dauid who was now againe reduced to his pastorall life Osiand But it is most like that this is to be imputed to Sauls distempered braine that was oftentimes molested with madde and frantike fitts and such persons as we see by experience grow so obliuious that for the time they forget their nearest acquaintance and friends and for Abner it is no maruell that he beeing a martiall man and hauing occasion oftē to be abroad tooke no such speciall notice of Dauid Mart. Pellic. Any of these especially the last may be rather held to be the causes of Sauls forgetfulnes and obliuion then to imagine the storie to be transposed CHAP. XVIII 1. Quest. v. 1. Of the friendship betweene Ionathan and Dauid THree things are expressed in this verse the occasion of this loue and friendship the firmenesse of it Ionathans soule was knit with the soule of Dauid the faithfulnes of it he loued him as his owne soule which three are requisite in true friendship 1. The occasion was generall the vertue and value of Dauid and the great grace which was in him both in his doings and sayings and the particular similitude and likenes in them of religion loue of their countrey valure for both of them Ionathan c. 14. and Dauid here had aduentured their liues in the defense of Gods people There are three things which engender friendship profit pleasure vertue the first two doe not beget true friendship for as soone as the profit or pleasure ceaseth friendship is gone but vertue onely maketh loue and friendship to continue ex Mart. 2. Therefore Ionathans friendship beeing grounded vpon Dauids vertue remaineth firme and continueth their hearts were as it were tied and linked together nothing but death could seperate that mutuall loue nay after Ionathans death Dauid remembred the league betweene them made in shewing mercie vnto Ionathans posteritie now whereas two things are required in friendship as Aristotle sheweth in his Ethicks that it should be mutuall of one toward the other which is the difference betweene loue and friendship for one may loue where he is not loued againe but friendship alwaies reboundeth the like good will againe the other thing is that this mutuall loue be made apparant and professed betweene them for there may be secret good will and inclination of affection betweene two but before it be professed and protested betweene them it is not properly friendship both these concurred in this friendship for Ionathan loued Dauid and was beloued againe and they professed this friendship by making a mutuall league 3. Then the third thing followeth obserued in this loue that is the force and efficacie of it Ionathan loued Dauid as his owne soule that is wished as well vnto him as to himselfe he loued him not that he expected good from him but to haue one whome he might doe good vnto Therefore Seneca epist. 9. ad Lucil. doth worthily reprooue Epicurus description of a friend that a man might haue one to helpe him when he had neede to sit by him when he was sicke c. and he well saith longe suavior est amicitia quae prodest alteri quam quae invatur ab alio that friendship is sweetest which helpeth an other rather then is helped of an other so here Ionathan loueth Dauid for his owne sake that he might shew loue and kindnes vnto him Aristotle in part defineth friendship well bene velle alicui non tua sed ipsius causa to wish well vnto a man for his cause not thine owne as here Ionathan wisheth well to Dauid But this is not all yet there is a further thing to be considered that a friend is not to be loued for his own good but propter deum for Gods cause ex Martyr for God was the worker of this friendship betweene Ionathan and Dauid that he neglecting his owne estate and the hope of the kingdome and with the euill will also of his father yet fauoured Dauid Pellic. wherein Gods prouident care appeared toward Dauid that he might haue a friend in Sauls court to reueale his counsels intendements from time to time against Dauid Borr. 2. Quest. v. 1. Whether there be not degrees of loue notwithstanding that precept that we should loue our neighbour as our selfe 1. Some thinke that as Ionathan is here said to loue Dauid as his owne soule that is as himselfe so we are bound by the commandement euery one to loue his neighbour because it is said Thou shalt loue thy neighbour as thy selfe Osiand but this precept doth not take away the degrees of loue for then their should be no speciall friendship among Christians the precept then is to be vnderstood not of the quantitie of loue that we should loue euery one that is our neighbour in that degree and measure of loue which we loue our selues for that were vnnaturall for a man not to preferre himselfe before an other but of the qualitie and condition of loue that we must loue our neighbour with the same simplicitie and true affection wishing him no more hurt then to our selues 2. But that there is euen in Christianitie a difference of loue and that a speciall and peculiar friendship with one more then with an other may stand with religion it may be thus shewed our Sauiour Christ himselfe whose affections were most pure did loue one of the Apostles beyond the rest Iohn is called the Apostle in the Gospel whome Iesus loued further S. Paul saith that men should first learne to shew godlines to their owne house and he saith that it is an honest thing and acceptable before God 1. Tim. 5.4 there are degrees then in shewing of our loue first we are bound to those to whome nature hath made vs neare if their euill conditions doe not disparage the nearenes of their blood if naturall loue hath such preheminence euen so also morall ciuill loue which is grounded vpon vertue