Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	false_a	true_a	worship_n	4,780	5	7.8086	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

read making it a proper name and brought it to the house of Abinadab in Gibeah sic A. P. C. with others but the word signifieth an hill as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Iun. and both our English translations 2. Therefore the better reading is in the hill for Gibeah was the name of a citie in Beniamin c. 13.2 but Kiriathiearim was a citie in Iudah called also Kiriathbaal 2. Sam. 6.2 therefore Pellicane is deceiued that placeth Kiriathiearim in Beniamin 3. This hill was the higher place of the citie as sequestred and set apart by it selfe and so fitter for this holy vse Vatab. where Abinadab dwelt a Leuite and a good man to whome the charge of the Arke was committed Ioseph 4. Thus for the sinne of Eli his house the Arke was translated from Shilo where it had continued euer since Ioshuashs time and by Gods prouidence was remooued into the tribe of Iudah where the Lord had appointed to erect the kingdome of Dauid Pellican 2. Quest. v. 1. Of the sanctifying of Eleazar Abinadabs sonne to keepe the Arke 1. This Eleazar was not the high Priest for he is not recited in the Catalogue of the high Priests 1. Chron. 6. and he was the sonne of a Leuite as Iosephus thinketh therefore it is not like that he drew neere to the Arke but it was kept drawne ouer with curtaines and couered according to the Law Osiand 2. He onely gaue attendance vpon it to keepe others from comming neere to pollute or defile it Pellic. 3. Here is no mention made nor yet afterward of the Tabernacle which Moses set vp because the Lord intended in stead thereof to haue a Temple built in Sion Borr. 3. Quest. v. 2. Of the true account of the twentie yeares while the Arke aboad in Kiriathiearim 1. Some thinke that this was the whole tearme of the remaining of the Arke in Kiriathiearim till it was brought from thence by Dauid ● Sam. 6. of this opinion are some of the Hebrewes but this cannot be for the Arke was remooued thither immediatly after Eli his death now after Eli Samuel and Saul gouerned Israel fourty yeares Act. 13.21 there must be then more then twentie yeares betweene the ende of Eli his gouernment and the beginning of Dauids raigne 2. Some are of opinion that these twentie yeares were runne betweene the reiection and casting off of Eli his house and the gouernment of Samuel so Hierome in his questions vpon this booke But neither is this like that there should be so long a vacancie of gouernment or an interregnum betweene Eli and Samuel for while Eli yet liued all Israel knew that faithfull Samuel was the Lords prophet c. 3.20 3. Wherefore the most probable opinion is that so many yeares were alreadie expired since the first remooue of the Arke to Kiriathiearim vnto the solemne time here mentioned of the conuersion and returning of the people to God and forsaking of their filthie idols Pellican Osiand Martyr 4. Quest. v. 2. Of these words the people lamented after the Lord. 1. Some read requievir rested or were quiet after the worship of God Lat. Chald. that is sought to be in rest from the vexation of their enemies by seeking vnto God But here the word is mistaken as though it should come of nuach to rest whereas it is ijnahu of nahah to lament 2. The people then beeing vexed and oppressed many waies by the Philistims turned themselues by mourning and praier vnto the Lord. Iun. 3. And though Samuel had before time called vpon them for repentance yet nowe specially he worketh vpon their sorrowe and griefe for their afflictions as commonly men when they are in affliction and heauines are more readie to heare good admonitions Osiand 5. Quest. v. 4. Of their Idols Baalim and Ashtaroth 1. Some thinke that Baalim was the name of their gods and Ashtaroth beeing put in the feminine the name of their goddesses Vatab. and Augustine not much vnlike saith that Baalim were their Iuppiters and Ashtaroth their Iunoes quest in Iudic. 2. Cicero lib. 3. de natur deor saith that Astarte or Astarate was one of the names of Venus 3. But Ashtaroth was the peculiar Idol of the Zidonians 1. king 11.5 and of the Philistims 1. Sam. 31.10 so called of the forme because it was like vnto a sheepe for so signifieth the word Ashterah and hereof this may be an argument because of this Idol there was a citie called Ashteroth Carnaim Gen. 14.5 which addition of Karnaim signifieth Bicornis two horned it belonged to Manasseh Iosh. 13.31 and out of that tribe it was giuen to the Leuites the Gershonites 1. Chron. 6.71 Iun. and Masius in 12. c. Iosh. 6. Quest. v. 3. God onely to be serued 1. Samuel exhorteth the people to turne vnto God with their whole heart and to serue him onely that they should not giue part of their heart vnto the true God and part vnto their false gods but that they should serue him with all their heart Bor. 2. And beside as he would not haue any but the true God serued so he would haue the true God worshipped after a true and right manner not with any superstitious or false religion Osiand 3. This sheweth that God will admit no partner in his worship and as it condemneth the associating of heathen Idols gods and goddesses in the diuine worship so it maketh against the multiplicitie of popish Saints for God onely must be serued the word is ghabad which the Septuag interpret here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which taketh away that fond distinction of the Romanists between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though religious worship should onely be giuen vnto God but religious seruice might be yeelded vnto Saints for out of this place it is euident that all religious seruice is due onely vnto God and as here Samuel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serue him onely so our Sauiour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely shalt thou worship Math. 4.10 Religious worship then and religious seruice is all one and onely due vnto God 7. Quest. v. 5. Of Mizpeh whether Samuel assembled Israel 1. There were diuers places called by this name there was a Mizpeh in the land of Moab 1. Sam. 22.3 an other lying vnder the hill Hermon Iosh. 11.3 neere vnto the land of Gilead which is that place where Iakob and Laban made a couenant Gen. 31.49 there was a third in the tribe of Iudah Iosh. 15.38 and a fourth in Beniamin Iosh. 18.28 2. Some of the Rabbines thinke that this Mizpeh was Shiloh but that is not like for Shiloh was now destroied because of the wickednesse of the people and made desolate as the Prophet sheweth Ierem. 7.12 3. This Mizpeh was either that of Iudah which was not farre from Kiriathiearim where the Arke now was or which is most like it was the other Mizpeh of Benjamin where they vsed to keepe their assemblies as

the posteritie of Phinihes beeing vnfaithfull in their office they of Ithamar tooke occasion to vsurpe the Priests place without any such assignment from God 2. Therefore the more probable opinion is that here reference is had to the first election of Aaron and his seede to the Priesthood Exod. 29.9 that his whole seede should haue enioyed that priuiledge but now part of Aarons house such as came of Ithamar for the sinne of Eli his house are cut off 〈…〉 12. Quest. v. 30. Vpon these words but now it shall not be so Here ariseth a great doubt seeing Gods promises are most certaine and his decree immutable how the Lord here is brought in saying and vnsaying againe 1. The answer is that Gods promises some are absolute without any condition as was the promise of the Messiah some are propounded vnto vs conditionally especially the temporal promises made vnto the Israelites depended vpon the condition of their obedience so was the Priesthood promised to this familie of Eli Mar. so now life euerlasting is promised to the faithfull and beleeuers 2. But will some say doth then Gods election depend vpon our workes or beleefe No in no wise for God as he hath promised the reward so also to those whome he purposeth to make heires of his promise he hath likewise ordained the meanes to giue them faith and all other graces to apprehend and lay hold of the promises which are denied vnto those that are depriued of the promises 3. Gods promises then are onely effectuall to those which by a liuely faith doe apprehend them the rest which by their disobedience doe fall off from Gods promises doe not worke any alteration in the purpose of God who foresaw both their disobedience and that his promises belonged not vnto them 13. Quest. v. 27. What man of God it was that was sent vnto Eli. 1. Diuers opinions there are of this matter some thinke it was Elias some an Angel appearing in humane shape some that it was Elkanah or some other of Phinehes race ex Vat. 2. But it is more probable that it was Samuel himselfe who thus speaketh modestly of himselfe so that this is set downe by an anticipation or preuention of the storie which is more fully declared in the next chapter sic Iun. Iosephus The reasons are these because it is saide there was no manifest vision in those daies c. 3. v. 1. that is no prophesie as the Chald. and consequently no Prophet 2. In the next chapter v. 3. relation is made to this commination as beeing in effect all one and the same 3. Samuels vnwillingnes to tell what he had heard and Heli his patient hearing of it in the next chapter shewes that it had not beene told him before 14. Quest. v. 34. Of the signe which the Prophet gaue and generally of signes 1. Because that there were fewe Prophets in those daies there was no manifest vision c. 3.1 it was therefore necessarie that this Prophet should confirme this prophesie by a signe which kind of demonstration by signes of it selfe doth not giue credit and authoritie to the prophesie but as the spirit of God working by the signe as the instrument perswadeth the heart 2. The signe is by the accomplishment of a part of the prophesie to shew the certentie of the rest so because whatsoeuer God hath heretofore promised to his Church is performed as concerning the incarnation passion resurrection ascension of Christ we thereby are assured that God will performe the rest as of the destruction of Antichrist the generall resurrection the day of iudgement 3. Now because signes also may be wrought by the operation of Sathan as the Egyptian sorcerers did and Sathan may sometimes foretell things these differences are to be obserued betweene true and false predictions 1. The signes which the true Prophets gaue did alwaies take effect and neuer failed Sathan sometime speaketh true but more often lyeth 2. the propheticall predictions were propounded manifestly and plainly the oracles of Sathan were doubtfull and ambiguous 3. the propheticall tended to a good ende for the maintenance of true religion the diabolicall to the aduancing of superstition and false religion which is the true marke to discerne true propheticall signes from false Deut. 13.2 Mar. 15. Quest. v. 32. Of the punishment threatned to fall vpon Eli and his posteritie 1. The first iudgement is that the house of God shall be distressed thou shall see the distresse of the habitation of the Lord the Arke beeing taken Iun. the most read thou shall see thine enemie in the habitation of the Lord but that is spoken of afterward v. 35. and it is not like that this great iudgement of taking the Arke should be omitted seeing the Lord saith c. 3.12 he wil bring vpon Eli his house all things which he had spoken and when I beginne I wil make an ende it is like therefore that all which afterward befell Eli his house was before spoken of 2. The second calamitie is that for a long time there should not be an old man left in Eli his house for he and his sonnes dying in one day they left behind them but two yong sonnes Ahitub and Ichabod whereof mention is made c. 14.3 3. The third calamitie is that all the rest of his house should die when they are men which some vnderstand that before they come to be thirtie yeare old fit for the seruice of the Tabernacle they should be taken away by death Osiand But rather here is particular reference to that lamentable accident when Saul put to the sword 85. of the priests which did weare a linen Ephod beeing then men growne of thirtie yeare old at the least all of them were put to the sword sauing Abiathar who liued to see greater sorrow for beside the afflictions of Dauid whereof he was partaker he survived to see himselfe displaced and Zadok put in his place therefore it is said to cause thine eyes to faile Heli in his posteritie grieued to see an other not of their family preferred to the priesthoode the like phrase when one is said to see or faile in his posteritie see 2. Sam. 7. v. 16. where the Lord saith to Dauid thy kingdome shall be established before thee for euer that is in thy posteritie 4. The fourth miserie is the death of his two sonnes Ophni and Phinehas both in one day v. 34. where the rest of the calamities shall take beginning Iun. 5. The fifth the substituting of an other high priest in his place which was performed by Salomon who set Zadock in Abiathars roome 1. king 2. 6. The sixth is the pouertie and bare estate of his posteritie which should humble themselues to the priest for a peece of siluer and a morsell of bread which came to passe afterward when Abiathar was sent to Anathoth to liue of his owne patrimonie which was not sufficient to maintaine him and his without some releefe from the altar Iun. As the sonnes of Eli sinned

necks of his sonnes to the yoke so his necke as a iust recompense is now bowed and broken Borr. 2. The subordinate cause was the lamentable report of so many calamities which fell out together Israel fled his sonnes slaine and the Arke taken at the which he grieued most of all the messenger maketh no pause at all but vttereth all his heauie newes at once as it were of purpose to oppresse and ouerload him with griefe whereas if he had taken time to tell it by degrees his griefe might haue beene somewhat allaied 3. The instrumentall cause was his falling from his seate which was not a low stoole but an high throne as Iosephus as meete for the person of the high priest and chiefe Iudge so he fell high and he was also very old almost of an hundred yeares and so his bodie was grosse and quarrie and he not nimble to shift for himselfe Vatab. Adde also hereunto that he was very dimme sighted and so could not see which waies to helpe himselfe 7. Quest. v. 18. What is to be thought of Helies case before God 1. Temporall corrections though they be vnto the death of the bodie are not signes that a man is cast off and forsaken of God as Ionathan and Iosias were cut off suddenly in battell yet both of them good men 2. Neither yet is sudden death to be taken alwaies as a forerunner of euerlasting punishment Moses died in his strength and without sicknesse Sampson ended his daies all at once when he pulled downe the house vpon his head and the Philistims sudden death to the children of God is but as the translation of Henoch and Elias which was in a moment therefore Heli is not to be condemned because this iudgement of sudden death fell vpon him 3. But it may rather be gathered that Heli was notwithstanding some infirmities a good man and though he could not escape this temporall punishment which for example sake the Lord had purposed to bring vpon him yet it may safely be thought that he died in the state of grace in respect of euerlasting life 1. This may be gathered by his innocencie and honestie of life who misliked the sinnes of his children as it may appeare by his reprehension of them though it were too milde and fauourable neither doth the Scripture obiect any crime of note vnto him but that of negligence and remissenes toward his children 2. His patience is euident that when Samuel had declared vnto him the purpose of God in iudging his house he meekely made this answer as submitting himselfe to the will of God v. 18. He is the Lord let him doe what seemeth good as comforting himselfe in God though he could not auoid that outward chastisement Osiand Pellican The like patient resolution was in Dauid But if he thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes 2. Sam. 15.26 3. Further his zeale and loue vnto religion appeareth who tooke more grieuously the losse of the Arke then the death of his sonnes and desired no longer to liue the Arke beeing taken 4. Lastly that saying of Ecclesiasticus may be applied vnto Heli Concerning the Iudges euery one by his name whose heart went not a whoring nor departed from the Lord their memorie be blessed Ecclesiast 46.11 for of this number was Heli one of the Iudges who is not found to haue misled the people vnto Idolatrie or false worship 8. Quest. v. 21. Of the death of Phinehes wife and of her sonne Ichabod 1. This woman grieuing more for the losse of the Arke then reioycing that shee had gained a sonne and for very griefe giuing vp the ghost and making no great account of the death of her father in law and husband in regard of that dishonour which by the taking of the Arke would redound vnto God therein sheweth her zeale and loue vnto religion which her husband wanted Pellican 2. Shee thereupon named her sonne Ichabod which is compounded of two wordes ee which signifieth vae woe Osiand or where Pellican rather it is put for een not or no Iun. the other word is cabadh glorie Ichabod then is where is the glorie or rather no glorie Iosephus thinketh that shee came before her time and that Ichabod was borne at seuen moneths but that is not like because the child liued c. 14.3 but here Samuels prophesie is fulfilled that there should not be an old man left of Helies house 3. This translating of the glorie of God to the Philistims prefigured the oblation of grace to the Gentiles and the remoouing of the glorie of religion from the obstinate Iewes Pellican CHAP. V. 1. Quest. v. 2. Why the Philistims brought the Arke of God into the house of Dagon 1. SOme thinke that the Philistims herein did honour the Arke which the Israelites had prophaned and vsed with small reuerence placing the same in the most honourable place as they thought in the temple of their Idol Dagon therein shewing their error and simplicitie rather then treacherie Pellican 2. But it appeareth rather that they did it in dishonour and disgrace of the Arke as giuing vnto Dagon the honour of the victorie and consecrating it vnto their Idol as one of their chiefe spoiles Bor. Osiand And this is euident by the euent first the casting downe and defacing of their Idol by the hand of God then the plaguing of the people which things came vpon them for the contempt of the Arke 3. Thus in the kingdome of the beast and Antichrist as the Philistims did giue vnto Dagon the honour of the Arke so the Romanists prophane the Sacraments of religion in their temples of Idols Borr. 2. Quest. v. 4. Of these words onely Dagon remained 1. Some read the bodie of Dagon Chald. others the trunk of Dagon L. or stumpe B. G. but none of these wordes are in the originall but onely Dagon remained some read thus onely that which resembled a fish remained Iun. but this expoundeth rather the sense then interpreteth the words 2. This Idol Dagon as appeareth by this description in his vpper parts he was like a man in his nether parts he resembled a fish for dag signifieth a fish and his head and hands beeing cut off onely that which was properly called Dagon representing a fish remained some thinke it was called dagon of the great abundance of wheate and graine in those sea coasts Osiand but the other deriuation is more certaine for whereas the countrey of the Philistims which were the same called of forraine writers Phenicians consisted of merchandise and fishing they to that ende framed their Idol to the similitude partly of a man partly of a fish Borr. 3. Quest. Why the Lord shewed this example vpon the Philistims god 1. Herein the Lord manifestly sheweth that when religion seemeth to be vtterly banished and the true worship of God to be abolished and superstition and impietie to take place that then God

such an image be kept in the house and laid aside beeing of no vse And further I thinke it cannot be shewed that teraphim is otherwise taken in the Scripture then in the wurse part for an image or idol of superstition as c. 15.23 to transgresse is as superstition and idols the word is teraphim The same name is giuen to the images which Rachel stole from her father 2. Iosephus taketh it not to haue beene an image but the heart of a goate which lay panting vnder the cloathes but beside that this is contrarie to the text so small a thing could not be taken for the bodie of a man 3. Therefore the more probable opinion is that this teraphim was some superstitious relique which Michal vsed secretly without Dauids priuitie as Rachel kept hers Iaakob not knowing and others in his house as appeareth Gen. 35.2 4. Mercer ibid. for though Saul were an enemie to idolatrie and so Michal learned no such thing frō him yet shee might els where see such superstition as there were witches in Israel though Saul publikely did inhibite them thus both the Lat. and Chald. here read simulachrum but more euidently the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine images all which thinke it was a superstitious image which seemeth the more likely because Michal shewed her selfe afterward a skorner and derider of zeale and religion in Dauid 2. Sam. 6. But this example no more serueth either the Papists turne for the adoration or the Lutherans for toleration of images then the like president in Rachel whose images together with the rest Iaakob buried vnder an oake Gen. 35.4 See more of teraphim Hexapl. Gen. c. 31. qu. 6. 4. Quest. v. 17. Of Michals excuse vnto Saul that Dauid threatned to kill her 1. In some things Michal is to be commended in seeking to deliuer Dauid from danger in preseruing his life therein shewing the neare coniunction betweene man and wife preferring her husbands safetie before the displeasure of her father according to the first institution for this cause shall a man leaue father and mother and cleaue to his wife Gen. 2. and so the wife is to cleaue to her husband Mart. 2. In some things Michal is to be excused as in vsing such meanes whereby to keepe Sauls messengers in suspense and in protracting of time that her husband might escape as in pretending he was sicke in laying in an image into the bed in these things shee is to be excused these pretenses tending to no hurt to any but rather proceeding from matrimoniall loue and dutie Pellican 3. But in some things shee neither deserueth commendation nor yet can be excused as in laying such an imputation vpon her husband as though he threatned to kill her for shee here three waies offended 1. in telling an vntruth 2. in raising a slaunder vpon Dauid which might breede a great offence and scandall 3. in her feare and timorousnesse which was the cause of all this wherein shee should rather haue imitated Ionathan to haue spoken boldly to her father euen to his face in the defence of her husbands innocencie It is written of Dyonisius the tyrant who gaue his sister in marriage to one Polixenus that when he beeing accused of treason was fled into Italie the tyrant expostulated with his sister why shee did not giue notice vnto him of his flying then shee made this confident answer An ita me degenerem putas vt si scissem virum fugiturum non fuissem vna fugitura Doe you thinke me so vndutifull and out of kind that if I had known my husband would haue fled away that I would not haue fled away with him Michal herein came short of the example of this heathen woman Mart. 5. Quest. v. 18. Whether Samuel did well in receiuing Dauid whome the king pursued as his enemie 1. Such as are indeede traytours to the King and state and doe malitiously practise or conspire against either are not to be rescued and succoured for such are worthely by the lawes of all nations held to be no better then traytours themselues that shall giue entertainment vnto such vnlesse it be with such an intent as Iael receiued Sifera not in that particular to lay hand of them but in generall to deliuer such persons vp vnto the state 2. But there is an other reason and respect of those which are without cause held to be traytours which neither are enemies to God nor the King as Dauid bare no malice vnto Saul nor entended any mischiefe against him but suffered him to escape out of his hands when he might haue killed him Samuel therefore vnderstanding of Dauids innocencie and of Sauls vniust vexation of him doubteth not to receiue him So Rahab gaue entertainment to the spies hidde them when they were searched for and preserued their liues so Ionathan and Ahimaaz were hid which were sent as messengers vnto Dauid 2. Sam. 17.19 And now in many places Protestants and true professours are held as heretikes vnto the state who notwithstanding such cruell edicts and vniust sentence are to be releeued and succoured Martyr 6. Quest. v. 18. Of Naioth whether Samuel brought Dauid 1. This Naioth which is said to be Ramah Samuels citie was not farre from Ramah situate in the fields or territorie thereof Vatabl. the worde properly signifieth a solitarie place in the pastures and fieldes where the schoole of the Prophets was which was fittest for studie and meditation thither Samuel taketh Dauid that they might be more safe from Sauls violence and that Dauid might finde comfort in the exercise and meditation of the Scriptures Pellican 2. In this place there was a companie of Prophets and Samuel was cheife ouer them beeing their instructer and teacher and therefore els where they are called the children of the Prophets for though prophesie be the speciall gift and worke of the spirit yet it was fit that they which afterward should be emploied in the seruice of God as it is like that these were most of Leui should be prepared by godly instruction and education for the further worke of the spirit in them 3. Thus Samuel though he had giuen ouer the publike gouernment of the Commonwealth yet exercised himselfe in his propheticall office still not liuing to himselfe as Sylla did when he had resigned the Dictatourship nor following his pleasure as Diocletian after he had giuen ouer the Imperiall gouernment 4. Thus we see that the noble foundation of Vniuersities and schooles of learning is grounded vpon the example of the Prophets and so of auncient time it hath beene practised that in the cheife cities there should be common schooles and profession of learning as at Alexandria and Antioch many famous men taught publikely as Pantenus Origene Clemens Mar. 5. But much vnlike to this institution were the celles and cloisters of Monkes for these were brought vp in true religion and worship of God but the other professed idolatrie vsed inuocation of the dead builded vpon mans

workes merits and satisfaction the scholers of the Prophets were exercised in profitable studies most of those Monasteries were shoppes of epicurisme and idlenes they were trained vp to be afterward employed in the seruice of God these made Monkerie the ende of their profession to liue in cloysters all the daies of their life not suffering themselues willingly to be drawne out of their celles 7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets and of the priuiledge of Sanctuaries 1. Saul sheweth his cruell and bloodie minde in that he sendeth to take Dauid euen from Samuels presence and the Colledge of the Prophets which was safe euen among their enemies the Philistims c. 10.5 yea and if they refused to put them to the sword also as is most like as he did the priests of Nob thus neither reuerencing the place nor the persons Martyr 2. Now concerning Sanctuaries and priuiledged places though they belonged specially to the policie of the Commonwealth of the Israelites hauing also some figuratiue ceremonie in it as it may appeare by that law of the remaining of the manslayer in the citie of refuge till the death of the high Priest who herein was a type of Christ Numb 35.28 yet according to that president it is lawfull that for reuerence vnto the exercises of religion and of Gods worship such places as are consecrate to that ende should enioy some immunities and priuiledges as is still commendably practised in this our nation that the Kings writ should not be serued in Churches and places of prayer at the least no violent hands to be laide vpon any in Church or Churchyard 3. But this giueth no patronage to the vnreasonable priuiledges which in time past were challenged vnto Sanctuaries by occasion of which superstitious immunities many foule and shamefull enormities were committed And Popish Sanctuaries failed in all these respects 1. in the number of them they were exceeding many euery Monasterie lightly was a Sanctuarie whereas in all the land of Israel there were but sixe appointed for the whole nation 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences for those which trespassed not of malice as they which killed any by chaunce without any malice yet they opened their Sanctuaries to wicked persons guiltie of wilfull murder and other most grieuous crimes whereas by the law of God it was lawfull to take such euen from the altar as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar 3. the man which fled to the citie of refuge lost his priuiledge if he were found without the borders of the citie Numb 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement to restore them to their Sanctuarie 4. the cities of refuge did not cut off the Magistrates authoritie and power nay the Magistrate in the assembly or congregation was to iudge whether he were to be sent to the citie of refuge or no that was pursued for blood Numb 35.25 so that the immunitie of the cities of refuge did not any way hinder the authoritie of the Magistrate but they in their Sanctuaries kept men and defended them against the Magistrate from the ordinarie processe of law Therefore they abused such priuiledges and fraunchises and for these causes were worthily depriued of them 8. Quest. v. 20. How Sauls messengers whome he sent to take Dauid prophesied and of their sodaine chaunge 1. Here the power of God mightily appeared in chaunging of a sudden the hearts of these messengers who came with a full intent to apprehend Dauid and to take him by strong hand we read in Scripture of three kind of such innouation and changes some were suddenly stricken with Gods iudgements and so staied in their enterprise as two captaines with their fifties that were sent by the King to take Eliah which were destroied with fire from heauen 2. king 1. some though they escaped such sodaine iudgement yet were astonished and their affections chaunged as the third captaine which was sent to Eliah submitted himselfe and besought the Prophet for his life though he came with an intent to lay violent hands vpon the Prophet as the other did so the messengers whome the Pharisies sent to apprehend Christ had no power to doe any thing vnto him but returned without him Ioh. 7.46 A third sort there is which beside such sodaine astonishment haue presently beene rauished with extraordinarie motions of the spirit as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel as also in this place the messengers of Saul prophesied 2. Such sodaine chaunges though they are rare and not often seene yet the Lord to shew the power of his spirit sheweth sometime such examples in the world the Niniuites were presently reclaimed at the preaching of Ionas so were many in the citie of Athens by the holy labours of the Apostle Paul Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons lib. 6. confess c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him but he was caught in a golden net and beganne to sauour the truth yea humane perswasions haue wrought present effects as drunken Polemo went to deride graue Xenocrates with his garlands and other youthfull ornaments but before he came away he pulled off his garland and became himselfe one of Xenocrates scholers much more effectuall is the spirit of God to worke vpon the heart of man God vsually in these daies turneth not mens hearts on the sodaine that there should be continuall exercise of the preaching of his word and of the labour and diligence of those which heare vnto their edifying 3. These messengers of Saul when they saw the rest to prophesie in singing of Psalmes and hymnes vnto God they ioyned with them in that exercise for like as the load stone draweth yron vnto it so spirituall exercises are able to affect the hearts and affections of others Mart. 9. Quest. v. 23. Of Sauls sodaine prophesying 1. When Saul had sent messengers thrice and none of them returned beeing there deteined not for feare as the messengers which Ioram sent to meete Iehu whome he commanded to turne behinde him but with reuerence vnto the Prophets and with a spirituall delight for the time in their godly exercises Mar. then he followeth himselfe not of any deuotion but of a malitious and hatefull minde to lay violent hands Pellic. euen he himselfe also by the way is chaunged wherein by experience is found true that saying of the wise man The Kings heart is in the hand of the Lord Prov. 24.1 2. There is great difference betweene Sauls prophesying at this time and of his seruants and a greater chaunge in him then in them for first he was vexed and inuaded by an euill spirit before so were not they then he prophesieth in the way before he came