Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	hate_v	love_v	sin_n	9,451	5	5.6895	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15403	An harmonie vpon the second booke of Samuel wherein according to the methode and order obserued vpon the first booke, these speciall things are obserued vpon euerie chapter. The diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controversies briefly touched, and morall collections applyed. VVherein neere fowre hundred theologicall questions are handled, with great breuitie, and much varietie, by the former author of Hexapla on Genesis and Exodus.	Willet, Andrew, 1562-1621.	1614 (1614)	STC 25680; ESTC S118200	222,462	162

Achab vsed against Naboth hee coueted but his vineyard Dauid desireth an others wife Achab wrought this onely by his wicked wife Iezabel but Dauid doth this himselfe Martyr 3. And Vriah his innocencie maketh Dauids sinne more grieuous hee which all his life before hated fraud and deceit now hateth simplicitie and truth hee which spared his cruell enemie Saul before now pursueth vnto death a most faithfull friend and dutifull subiect And further he maketh Ioab accessarie to his sinne who though his sinne was the lesse because the Kings authoritie forced him yet is it not thereby excused It might be Dauid pretended some capitall offence to haue beene committed by Vriah yet Ioab was not ignorant of the Lawe that none were to bee put to death but vnder two or three witnesses hee therefore should herein haue obeyed God rather then man Mar. 10. Quest. v. 17. Why it pleased God that Vriah in this manner should be slaine 1. In that God suffred a iust and innocent man in this manner to be cut off it need no more to call Gods iustice in question then that he suffered Iohn Baptist to be beheaded Peter and Paul to be slaine Euerie one is borne to die for death is the stipend or wages of sinne God therefore whose counsells are most secret yet most iust doth for some causes best knowne to himselfe giue way sometime to vnlawfull attempts 2. And who can tell whether Vriah had not some sinnes of his owne for the which he is chastised as in attributing too much to his wife and in suffring himselfe to be mis-led often by her or such like But we must not howsoeuer it is complaine of the Lords proceeding herein as vniust Mart. 11. Quest. v. 20. Of Ioabs answer returned vnto Dauid 1. In Ioab though it was commendable in him in that he was conuersant in the sacred histories as appeareth by the instance giuen of Abimelech yet in beeing so seruiceable to the vnlawfull desire of the king he sinned diuersly both in condemning a man his cause beeing vnheard and in accomplishing the kings desire with the losse of many beside Osiand 2. The messenger also plaieth his part to picke a thank who staied not till Dauid should obiect as Ioab had before conceiued but presently telleth Dauid of the death of Vriah which he knew would be acceptable vnto him 3. Dauid also dissembleth the matter to the intent that neither this cruell commaundement nor Ioabs fawning obedience should be discouered to the messenger Geneuens 12. Quest. v. 27. Of these words and shee became his wife Whether it be lawfull to marrie her with whome adulterie formerly was committed 1. Nothing is defined directly concerning this matter in the Scripture for Leu. 18. where many impediments of marriage are rehearsed and diuerse prohibitions of marriage yet no mention is made of this barre of adulterie going before but the reason hereof may be this because the adulterer and adultresse by Moses Law were to be stoned vnto death and so there could be no question of this matter 2. But it hath beene decreed by many Pontificiall decrees that the marriage of such who committed adulterie before should be actually void as is extant in the Extrauagant in diuerse places Extrav titul de eo qui duxeratt vxorem quam polluerat c. in tit de convers infidel can laudab But this example of Dauid convinceth that opinion whose marriage with Bethsheba the Lord ratified and confirmed 3. Wherefore the best resolution is this that such mariages are indeed altogether vnfit and inconuenient for if this were vsually permitted for the adulterer and adultresse to marie together it would giue occasion for one of them to practise against the life of an other yet though such mariages are not conuenient and may with good cause be letted and preuented and such by the Magistrate may be punished yet such marriages beeing consummate are not for any such pretense to be dissolued for then Dauids mariage had beene vnlawfull Osiand it is adulterie following after not going before that breaketh mariage knot see more of this question Synop. Cent. 3. er 96. 13. Quest. v. 27. How the thing which Dauid had done displeased the Lord. 1. In that it is said this fact displeased God there is an euident distinction and difference made betweene the thing and the person for Dauid in respect of his election was beloued of God but this thing which he had committed namely the adulterie with Bathshebah and the murther of Vriah the Lord abhorred neither is it to be held as an absurd thing that one in respect of his present estate should bee an enemie vnto God and so displeasing vnto him and yet in respect of his election beloued of God Rom. 5.8 as S. Paul saith God setteth forth his loue toward vs seeing that while we were yet sinners Christ died for vs. 2. We must learne herein to be like vnto God to loue the persons of our enemies and yet to hate and abhorre their vices as God here hateth the sinnes of Dauid yet loued his person as elected vnto life Mart. 14. Quest. Of the greatnes of Dauids sinne of adulterie and murther 1. Concerning adulterie in generall it is a most grieuous and abominable sinne as may be made plaine by these reasons 1. It is against the lawe of the creation and the first institution of marriage that hath made man and wife but one flesh which is diuided by adulterie 2. The effects thereof are vile and abhominable for adulterie bringeth forth oftentimes murther ●● Psal. 51. hom 3. and poisoning as Chrysostome sheweth 3. Cyprian writeth that in some Churches the Christian Bishops vtterly refused to receiue adulterers into the peace of the Cchurh they held it to be so grieuous a sinne Lib 4 e●ist 2. 4. By the sinne of adulterie great iniurie is offred to posteritie and so to the common-wealth in the commixtion of seede Ad l●g Iul de adult in pa●d in which regard Bartalus maketh it the next offence against the common wealth vnto treason 5. Thales Milesius held periurie not to be worse then adulterie 6. Yea Chrysostome maketh adulterie worse then idolatry hom 62. i● Iohann because the one is a pollution of marriage and maketh a dissolution thereof so doth not the other But though this argument conclude not for though in respect of mariage adulterie is the more grieuous yet simply it is not and idolatrie is fornication against God the other is against man yet these former reasons doe sufficiently lay open the vilenesse of this sinne Mart. 2. And Dauids sinne both of adulterie and murder is amplified 1. in respect of the thing or obiect which was not siluer or gold lands or possessions but the chastitie and life of man 2. The person against whome the sinne was first committed was god whose lawe was contemned and secondarily the persons of Vriah and his wife who beeing an alone woman her husband beeing gone into

meanes would bring to their knowledge 4. And though temporall blessings are no sure argument no not to the righteous of Gods euerlasting fauour yet they may be a signe of further good successe in temporall things as this friendship of Hiram was a token to Dauid of the confirming of his kingdome so elsewhere Dauid saith shewe a token of thy goodnes toward me that they which hate me may see it and be ashamed Psal. 8● 17 Then a temporall fauour is a signe of Gods loue when it is ioyned with the honour of God but when God chastiseth his children euen with the hazard of his owne glorie and name in the world it is an euident demonstration of his anger 11. Quest. Of Dauids concubines wiues and sonnes ver 13. 1. A concubine differed from a wife in these three things First the wife was solemnly espoused so was not the other the wife was also endowed so was not the concubine the children of the wife were legitimate and did inherite so did not the other Mart. 2. Dauid h●d in all eight wiues sixe in Hebron and two afterwards Bethsabe and Sulamith and tenne concubines c. 20.3 Herein although the Rabbins would excuse Dauid for his multiplicitie of wiues which he tooke for procreation and to insinuate himselfe into the loue of his people whose daughters he made his wiues and concubines yet therein he shewed his infirmitie in taking him many wiues contrarie to the Law Deut. 17.16 3. Concerning his sonnes they are somewhat diuersly rehearsed here and 1. Chron. c. 3. and c. 14. both in name and number Shammua is called Shime● 1. Chron. 3.5 Elishua is named Elishamah 1. Chron. 3.5 and Eliada Beeliada 1. Chron. 14.3 And here are but eleuen rehea●sed in the other places two more are named Eliphalel or Elph●let and Nagah 11. Quest. v. 20. Of the victorie which Dauid had against the Philistims 1. Now the time is come that the Philistims should receiue condigne punishment that had so insolently behaued themselues when Saul and Ionathan were slaine And God so disposeth in his wise prouidence that they should first prouoke Dauid to battell he beganne not with them least he might haue seemed vnthankfull seeing he had found harbour and entertainment among them in the daies of Saul Mart. 2. The Philistims pitched in the valley of Rephaim which was not farre from Ierusalem Ioseph and belonged to the tribe of Iudah Iosh. 15.8 Iun. Some take it to be the same place which is here called Baal Perazim Pellic. but they seeme rather to be two diuers places and that the Philistims host was so large the Phenicians and other nations assisting them as Iosephus saith that the one part beeing in the valley the other reached to Baal Perazim Mart. and that they were two places appeareth 1. Chron. 14.11 for the Philistims went vp from the valley of Rephaim to Baal Perazim 3. Dauid as before the battell he consulted with God by the Priest with Vrim and Thummim and thereupon went to the fort which is likely to haue beene the tower of Sion not to trust to the defence of the place but till he had consulted with God so the battell being finished and the victorie obtained he to shew his thankfulnes to God leaueth a monument of that victorie obtained by giuing the name Baal Perazim to the place which signifieth the plain of diuision or breaking asunder because Dauid brake in vpon them euen as waters in a great ouerflowing or inundation as he himselfe saith 12. Quest. v. 21. How Dauid serueth the images of the Philistims 1. The word translated Idols is ghatzabehem their idols or images which word properly signifieth griefe or terror for the superstitious adoration of images bringeth no true comfort but griefe and terror to those that worship them Iun. Mart. the Chalde readeth their errors for they doe greatly erre who follow after vaine Idols 2. Dauid taketh them the Chal. readeth burned them so also Pag. B.G. but the word nasa signifieth properly to take yet Dauid tooke them away not with an intent to conuert them to the vse of the Tabernacle as Pellic. but he tooke them to burne them as is euident 1. Chron. 14.12 so was it commanded that they should burne their grauen images with fire Deut. 7.5 As Iacob burned them vnder an oke and so tooke them out of the way and Moses burned the golden calfe and beat it to pouder that the occasion of offence and stumbling might vtterly be remooued out of the way for otherwise we read that they which preserued or erected such superstitious monuments put a stumbling block before the people as Micah did by making him images Iudg. 17. Mar. 3. The superstition also of the Philistims herein shewed it selfe who carried their Idols with them into their campe thinking thereby to be protected therein as it seemeth imitating the Israelites who carried the Arke into the host 1. Sam. 4. As the Pope-Catholikes at this day doe vse to carrie with them into the field Controv. Against the carrying about of the host their superstitious Reliques their consecrated host and such other toyes thinking thereby to be defended And further herein the beggerly impotencie of their vaine Idols is made manifest which were so farre from giuing any comfort or aid to their worshippers as that they were not able to defend themselues but were taken captiue Martyr 13. Quest. v. 24. What the noise was in the toppe of the mulberrie trees 1. Some read in the toppe of the peare trees L. some in the toppe of the trees C. in the wood of mourning S. but baca with aleph signifieth a mulberrie tree with he mourning and beside it should haue no sense to say when thou hearest the noise of one going in the toppes of mourning 2. This noise some thinke was procured by the rushing of the wind some by the Angels which is most like for it was extraordinarie And it might serue as well to terrifie the hearts of the Philistims who did flie at the noise of a leafe shaken beeing stricken with a great feare as to be a signe of the presence of God some thinke it was such a great noise as that the Philistims heard not the approaching of Dauids armie but the speciall vse was to signifie vnto Dauid that the Lord was present to deliuer him and to fight for him against the Philistims CHAP. 6. 1. Quest. v. 1. Whether this historie of bringing the Arke from Abinadabs house be transposed WHereas the storie is rehearsed 1. Chr. 13. before Dauid had the former battell with the Philistims 1. P. Mart. onely propoundeth this doubt and saith historia videri possit nonnihil perturbata the historie seemes to be put somewhat out of order but he giueth no solution of this question 2. Certain it is that Dauid parta pace hauing obtained peace Osiand deuictis hostibus and his enemies ouercome Pellic. then did settle himselfe to reforme religion and therefore the historie is here set

the warre ought by Dauid to haue beene protected Vriah himselfe also was an innocent and harmelesse man and therefore the sinne was the greater 4. Dauids person also beeing considered the offence was the heauier who was a Prophet and a King and therefore gaue great offence by this euill example Borrh. 3. The Hebrewes to excuse Dauids sinne haue deuised that it was the vse that they which went to battell gaue their wiues a bill of separation to marrie where they would But this is their fiction for if there had beene any such vse to make it lawfull to marie such women so separated by bill of diuorce what needed Dauid so to haue practised against Vriah and why did the Prophet afterward reprooue him But if they say such a bill was but to take place after the husbands death then was it superfluous for by death without any such bill the marriage was fully dissolued Martyr CHAP. 12. 1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid DAuid had a sonne called Nathan c. 5.14 but he could not bee Nathan the Prophet Mar. as may appeare by these reasons 1. Nathan was borne vnto Dauid in Ierusalem and therefore in respect of his yeares could not then be a Prophet when Dauid consulted with Nathan about the building of God an house which was in the beginning of his raigne in Ierusalem c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne and to declare the iudgements of God against him That the Lord would raise vp euill against him euen out of his owne house Dauids owne sonne had not beene a fit messenger of such hard tydings neither would his speech haue beene so much regarded at Dauids hand 3. Therefore as Dauid had Gad the Seer to aduise him before so now he hath Nathan the Prophet 2. Quest. How long after Dauids adulterie Nathan was sent vnto him 1. It is euident that Dauid slept in this sinne toward 10. moneths Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet after so long a time Nathan was sent vnto him not as some thinke as watching his best opportunitie because when the heate of mens affections is allayed it is the fittest dealing with them for the more one is grounded by continuance in his sinne the more hardly is he brought to repentance 2. Neither is it like that Dauid in the mean time was otherwise admonished and put in minde of his sinne as by reading the scriptures and by remembring himselfe of Vriah his words vnto him Mart. for it appeareth by Dauids answer to Nathan wherein he giueth sentence against himselfe that Dauid was not yet awaked from his sinne 3. But it pleased God thus long to deferre the Prophets comming vnto him that herein might appeare the weakenesse and impotencie of our nature which is neuer able of it selfe to rise vnto repentance Osiand 4. And God herein also manifesteth his loue toward his elect in that he will not suffer them to lie downe in their sinne but euer calleth them home in time Pellic. 3. Quest. Why Nathan speaketh to Dauid in a parable 1. Iosephus thinketh this to be the reason thereof because Nathan beeing a prudent man considered that Princes were headstrong dum affectibus suis rapiuntur while they are carried with their affections and therefore he concealeth at first the threatening of iudgement but Nathan had experience of Dauids mild nature specially in matters to God-ward and therefore this was not the cause 2. But Nathan speaketh in parable 1. both to keepe a meane and measure in his reprehension that it should not be too sharpe Mar. 2. Non invadit durius quia praenouerat conuertendum hee doth not set vpon him roughly because he knewe that he should be conuerted Pellic. 3. And by this kind of couert speech Dauid is brought to giue sentence against himselfe 3. Some thinke that Nathan spake this vnto Dauid in the hearing and presence of his captaines and Princes but it is more like that Nathan did admonish him priuately the more easily to winne him Mar. 4. And Nathan reuealing vnto Dauid his sinne in particular as though he had bin therein of his counsell receiued this direction no doubt from the Lord. 5. Though Dauid himselfe were a Prophet yet a Prophet is sent vnto him tanquam medicus ad medicum sed sanus ad aegrotum as one Physitian to an other but the sound to the sicke as Chrysostome saith 4. Quest. v. 4. Of the stranger that came to the rich man 1. Rupertus by this stranger vnderstandeth the deuill who came vnto this rich man Dauid who would not be entertained with any of Dauids owne wiues whom Dauid might lawfully vse but stirreth him vp to desire strange flesh 2. Some more fitly by this stranger would haue concupiscence vnderstood which should haue but a strangers entertainement with vs not be as an in-dweller Mart. Osiand 3. But it is not necessarie to presse euery part of a parable it is sufficient if it hold in that wherein the application consisteth as the purpose of the prophet here is to lay open the wrong which Dauid had done in taking his neighbours only wife himselfe hauing many 5. Quest. v. 5. Whether the sentence of death pronounced by Dauid were according to the Lawe The Lawe of Moses against theft was that the theife should restore fiue oxen for one and fowre sheepe for one Exod. 22.1 but here Dauid giueth sentence of death against the oppressor 1. Some thinke that Dauid thus speaketh onely to exaggerate the offence not as meaning he should die like as a Iudge may say to shewe the greatnesse of the male-factors offence that he is worthy of a thousand deaths but it appeareth by Nathans answer afterward vnto Dauid vpon his repentance v. 13. thou shalt not die that Dauids meaning was that such an offender indeede was worthie to die and so Iosephus also vnderstandeth it 2. Some answer that it was in the Iudges power to adde to the punishment or take from it pro ratione circumstantiarum according to the circumstances Martyr which may indeede bee safely affirmed in punishments of the same nature and kind as in pecuniarie mulcts and corporall castigations but to change the kind of the punishment as to inflict death vpon the malefactour where the lawe imposed not the penaltie of death might seeme an open and apparant transgression of the lawe 3. Therefore the best answer is that euen by Moses law some kind of theft might be censured with death as he that did breake thorough an house he might be slaine Exod. 22.3 this theft then beeing ioyned with rapine and violence and beeing a theft of wantonnesse not of necessitie as when one stealeth to satisfie his hunger might iustly receiue the sentence of death 4. And beside Dauid adiudgeth that he should restore foure fold according to the Law Exod. 22.1 but some vnderstandeth dubble fourefold that is

because the bodie is much altered in such acts of raging and burning lust and the affection is chaunged withall But if the reason hereof were naturall it would alwaies haue the same effect yet it hath not for after that Shechem had rauished Dinah Iacobs daughter he loued her ardently still and affected her mariage 2. R. Kimhi and R. Solomon thinke ●hat this was the cause Thamar had hurt Amnon in striuing with him and she had railed vpon him calling him foole and giuing him such other opprobrious termes But it appeareth by Thamars answer that there was no cause at all giuen on her part of so great hatred v. 16. 3. P. Martyr thinketh the reason thereof proceeded from the trouble and perplexitie of his conscience beeing ashamed of that which hee had done as the Apostle saith What fruit had yee in those things whereof yee are now ashamed Rom. 6.22 But if Amnon had had any remorse or feare of any shame before God or men he would neuer for his owne credite sake haue thrust her out in such disgrace 4. But one reason hereof is the difference betweene inordinate and vnlawfull lust which endeth with hatred and lawfull loue which still more increaseth and such are the baites and allurements of sinne which haue a pleasant tast at the first but in the end bite like a serpent therefore one well-saith voluptates non venientes sed abeuntes contemplandas that pleasures must be considered not as they come but as they go Borrh. 5. But the greatest cause of all is Dominum sic instituisse that the Lord had so appointed that this sinne should not be kept secret that it might redound to the chastisment and correction of Dauid Pellic. Mar. 9. Quest. v. 19. Of Thamars lamentation 1. She sheweth her griefe by these three signes she put ashes on her head rent her garments and laid her hands on her head which was a signe of mourning Ier. 2.37 2. Some read she rent talarem tunicam her side garments so Ioseph Lat. Pellic. but beside that the word pass●n signifieth rather variam Vatab. versicolarem Iun. polymitam Mart. a garment of diuerse peeces or colours it is noted v. 18. to haue bin a peculiar garment to Kings daughters so was not a long and side garment but particoloured garments were had in great estimation Iud. 5.30 therefore Iacob made Ioseph such an one because he loued him Gen. 37.3 Genevens 3. She cried out as she went not forbearing to crie out of her brother and to shew what he had done as some thinke Mart. Pellic. but it seemeth rather that she did not expresse the cause of her griefe Osiand for then Absalom needed not to haue said vnto her afterwards hath Amnon thy brother beene with thee and his counsell had come too late that she should be quiet because hee was her brother that is his shame would be the shame of them all and as she was the Kings daughter so he was his son and that the Eldest and therefore hee would haue respect to the one and the other Iun. if she had blazed his name alreadie this perswasion of her brother had come out of time 10. Quest. v. 21. Of these words Dauid when hee heard these things was verie wrath whether Dauid sinned not in sparing his sonne 1. Some doe thinke that Dauid did purpose to punish his sonne for this follie or villanie rather but like a wise man he deferred it watching his best opportunitie as he dealt with Ioab and Shemei Osiander But it seemeth otherwise that Dauid had no such intendment for it was two yeares after before Absalon was reuenged of Amnon 2. An other opinion is that Amnon might repent him of his sinne and therefore Dauid pardoned it but though repentance doe make reconciliation betweene God and the offender yet they which publikely transgresse should not be freed from the punishment which is afflicted for the good example of others Mart. 3. Some thinke that it was not death to force a maid not betroathed for that law Deut. 22.25 is concerning such as are espoused But it must further be considered that she was his sister and so he committed incest which was worthie of death And beside it was death for a virgin to play the whoare in her fathers house Deut. 22.21 the like penaltie also lay vpon the sonne 4. Others excuse Dauid because this matter was not proceeded iudicially before him Thamar accused not her brother vpon Absaloms aduise and therefore Dauid the fact beeing not prooued iudicially before him could doe nothing Borrh. In this case Dauid should haue sifted out the matter himselfe otherwise Heli might haue bin by the same reason excused for his lenitie toward his sonnes 5. Pellican addeth further that Dauid beeing guiltie of the like sinne himselfe vsed conniuence toward his sonne 6. But Dauid can not be herein excused he was too remisse and indulgent toward his children As he was vnwilling that Absalon should be slaine after he was entered into that vnnaturall and rebellious action neither did he punish Adoniahs aspiring mind that while his father yet liued would haue taken vpon him to be King And herein most of all Gods worke is to be considered quod Dauid corrigere noluit Deus punivit God punished that which Dauid would not correct God so in his secret wisedome disposed that Dauid should let Amnon goe vnpunished that the other iudgement of the sword threatned against Dauids house might take place Mart. 11. Quest. v. 28. Vpon those words of Absalon smite Amnon kill him Why the Lord suffered a sword to be drawne out against Dauids familie hauing forgiuen his sinne True it is that the Lord had said to Dauid by his Prophet Nathan that the Lord had put away his sinne hee should not die yet some chastisement remained still quae non poenae vim sed medicinae obtinet which was not as a punishment but as a medicine And for these causes doth the Lord lay afflictions vpon his children euen after the remission of their sinne 1. Vt sit quod nos admoneat nostrae miseriae c. that we may haue somewhat alwaies to admonish vs of our miserie 2. Vt sit materia inuo●andi Deum that we may still haue occasion to call vpon God and flie vnto him in our afflictions and necessities 3. That the members of Christ may be conformable vnto the head For if we suffer with him we shall also be glorified with him Rom. 8.17 So the Apostle saith I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Coloss. 1.24 Not that any thing is wanting to the personall sufferings of Christ but because Christ suffereth together in his members they are called the afflictions of Christ. 4. But here we must take heed of the errour of the Romanists who thinke that the seruants of God doe satisfie for their sinnes by their afflictions Borrh. But seeing no affliction happeneth vnto Gods children