Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	prince_n	subject_n	3,995	5	6.4954	4	false

Text snippets containing the quad

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

word besheli some read peaceablie B.G.C. some craftely L.P.S.V. but it rather signifieth in errour or vnawares as c. 6.7 it is said that God smote Vzzah for his errour Iun. ghal hashall 17. Quest. v. 29. Of the fearefull curse and execration which Dauid layeth vpon Ioab and his posteritie Whereas Dauid accurseth Ioab and his posteritie and laieth vpon them an heauie burthen of fiue calamities and miseries the running issue the leprosie weaknes and faintnesse to goe with a staffe vntimely death by the sword and penurie and want of bread wherein Dauid sheweth himselfe more seuere against his owne seruant and kinsman then he was either against Saul or any enemie he had 1. Some therefore thinke that Dauid did curse Ioab of impotencie and weaknesse of affection beeing in anger and greefe and that therefore all these euills did fall vpon his posteritie for they say that Rehoboam had a running issue Vzziah was a leper Asa had the goute Iosias was slaine with the sword and Iehoiakim wanted bread so the Rabbines But these Kings of Dauids line were thus punished for their own sins not for Dauids Mar. 2. Some thinke that this was no imprecation but a prediction by the spirit of God of such euills as should befall Ioab and his posteritie but the forme of speach and the manner of phrase let the blood fall c. sheweth it to be a verie imprecation and malediction 3. Some doe make question whether this curse of Dauid beeing vttered in his heat and affection did afterward take place or no Mar. But seeing Dauid was a Prophet and here the reason is giuen of this iudgement because both the brethren consented to kill Abner in time of peace because he killed their brother in battell v. 30. all which circumstances doe exaggerate the offence it is not to be doubted but that this curse tooke place vpon Ioab and his familie as that other of Dauid vpon the mountaines of Gilboa where Saul and Ionathan were slaine tooke effect 2. Sam. 1.21 and the leprosie of Naaman by the Prophets sentence did cleaue vnto Gehezi And that this Propheticall curse was effectuall it seemeth to be the opinion of Iun. and Bor. 4. It beeing then resolued vpon that Dauid both as a Prophet accursed Ioab his sinne of blood so deseruing and as a wise man that it might appeare to all Israel that Dauid was no way consenting to this fact yet these doubts further will be made First why Dauid laieth this curse vpon the whole familie not excepting the innocent whereas in the law the Lord is said to visit the iniquitie of the fathers vpon the children to the third and fourth generation of those that hate him Ans. 1. This condition is alwaies included in such propheticall curses though it be not expressed 2. or Dauid might foresee that there should be alwaies some in Ioabs familie whose sinnes might be worthie of those plagues 3. and yet in temporall chastisments the children may beare the iniquitie of the fathers without any impeachment of Gods iustice 2. Kin. 5 2● So the Prophet imposeth the plague of leprosie vpon Gehezi and his seed for euer without any exception Secondly it will be obiected why Dauid doth pronounce this execration rather against Ioab then against Saul which put the Lords Preists to the sword Ans. Saul was the Lords anoynted and therefore Dauid was no more to curse him then to lay violent hands vpon him againe he should haue seemed to doe it in his owne cause but the case was diuerse here for Ioab beeing herein but a priuate person killed Abner contrarie to the Kings faith and safe conduct giuen him and did by this meanes as much as in him lay if Dauid had not caried the matter wisely hinder the establishment of Dauids kingdome Thirdly but why did not Dauid then hauing obtained the kingdome himselfe take condigne punishment vpon Ioab Ans. 1. Both because it would haue weakned his gouernment if he should at the verie first haue shewed seueritie toward a man of his owne kinred and which had deserued so well of him and Ioabs sinne was not yet come to the full he afterward killed Amasa also in the like case so that his punishment though a while deferred was the more heauie and greeuous when it came Borrh. 18. Quest. v. 31. Why Dauid commanded Ioab to put on sackcloth and mourne for Abner 1. Ioab might be thought to reioyce and be glad that Abner was ouerthrowen and therefore he might seeme a very vnmeete man to celebrate Abners funerall Dauid therefore in forcing them thereunto some may thinke did make him play the hypocrite But it was fit and requisite that Ioab beeing a principall man vnder Dauid should not be wanting in this solemnitie Dauid then requiring him thereunto did that which was fit if Ioab therein dissembled it was his owne fault So Princes may enioyne their subiects to come to the exercises of religion Princes may compell thei● subiects to the exercises of religion if they present not themselues with true deuotion the offence resteth in them that faile therein not in him that commandeth as the King of Niniveh commanded a generall fast to be kept thorough the Citie it is like it was not religiously kept of all So the Lord in the Law commandeth that the three solemne feasts in the yeare should be kept of all and yet all the Israelites had not a sound and vpright heart toward the Lo●d 2. Dauid might enioyne this dutie vnto Ioab as a part of punishment that he is constrained publikely to bewaile him whom in his rage he had slaine 3. And this might be a meanes also to bring Ioab to acknowledge his sinne seeing the great lamentation which was made for Abner whom he had slaine Mar. 19. Quest. v. 33. Of these words Dyed Abner as a foole dyeth 1. Dauid bewayleth Abner and commendeth him as a valiant man but not for any vertue or goodnesse in him for the wicked may haue some commendable parts which are not to be depriued of their due praise 2. The meaning then of Dauids words is this that Abner died not as a coward that is taken in warre and lead captiue his hands beeing bound nor as a malefactor whose feete are tied with fetters Borr. But he would haue shewed his valour both by his hands and feete if they had tried with him with open fight Iun. whereas now they killed him treacherously as a man beeing neuer so valiant may be circumvented by wicked conspiratours Genevens 20. Quest. v. 34. Of Dauid and the peoples weeping and lamenting for Abner Dauid lamenteth and fasteth till euen to shew and expresse his greefe for Abner and that thereby he might content all Israel and cleare himselfe as not beeing accessarie to his death but no mention is here made of any prayers made for Abner yet the Romanists dare auouch that this fasting and mourning of Dauid was for the releefe of Abners soule and that for this cause the

when they were sent as spies to search the land it was one of the Cities of refuge which belonged vnto the Leuites but it was most of all honoured because the famous Patriarks Abraham Isaac and Iacob were there buried to whom the promises concerning the land of Can●an were made and to Iacob especially concerning the kingdome to be established in Iudah it wa● therefore very fit that in that place David should be initiated king Mar. 2. Though Ziklag also belonged vnto Iudah yet Dauid thought that to be an vnfit place both because it was in the vtmost borders of Iudah and he held it now by the gift and graunt of the King of the Philistims therefore he desireth to remooue to some other Citie of Iudah more inward in the countrie Pellic. 3. He taketh with him his two wiues that as they had beene his companions in his troubles so they should partake with him in his happie estate Bor. herein Dauid also was a type of Christ who maketh them partakers of his glorie with him which did follow him in his afflictions as he saith to his Apostles Yee are they which haue continued with mee in my tentations therefore I appoint vnto you a kingdome as my Father hath appointed vnto mee Luk. 22.28.29 3. Q●est vers 4. Why Dauid is againe annointed King 1. This was done both for Dauids further confirmation that by this second annointing he might be strengthened in the vndoubted expectation of the kingdome for such is our weakenesse that it needeth to be continually supported Osiand 2. This also was an other reason thereof that as by the first annointing by Samuel Gods electing of Dauid was made manifest so by this second anointing by the men of Iudah their consent and approbation might be had Borr. 3. Herein also Dauid was a type of Christ whose spirituall anointing to be our Messiah was often testified and declared vnto the Church for our further confirmation as by the predictions of the old Prophets by the pointing out of Iohn by Gods own voice from heauen by diuerse signes and miracles Mar. 4. Quest. vers 4. Whether the men of Iudah were authors of Schisme in diuiding themselues from Israel 1. Though they are said to be the men of Iudah yet there ioyned with them diuerse out of the other tribes of Israel which vnderstood that it was the will of God that Dauid should be King as appeareth 1. Chron. 12. to v. 22. yet are they called the men of Iudah because the most and the chiefe were of that tribe Mar. 2. Though the tribe of Iudah apart from other tribes annointed Dauid King yet they therein as dissenting from all Israel beside did not make any rent or schisme for they were warranted herein Controv. Gen●rall Coūcills in matters of religion not alwaies to be staied for both in generall by the promise of God made concerning the preeminence of that tribe and in particular by the manifest declaration of Gods will touching the election of Dauid to be king 3. By this the Church of God learneth that when they haue a manifest warrant out of Gods word and so are certaine of Gods will they are not to stay or expect the calling together of synods or councells but incontinently to reforme religion and embrace the truth Mar. 5. Quest. vers 5. Of Dauids kind message to the men of Iabesh Gilead 1. Some thinke that this fact of the men of Iabesh Gilead was discommended vnto Dauid as beeing too much addicted vnto his professed enemie Mar. but it seemeth rather that Dauid made enquirie after the bodies of Saul and his sonnes to haue bestowed vpon them honourable buriall and by that occasion hee vnderstood of this thankefull seruice which the men of Iabesh Gilead had done Iun. 2. Dauid in commending this dutifull regard in them of Saul sheweth himselfe farre vnlike to the examples of those heathen Captaines and commanders Sylla Marius Antonius Octavius who sought reuenge vpon those who had taken part against them Mar. 3. Dauid wisheth that God would shew againe mercie and truth vnto them Gods mercie and goodnesse is seen in promising reward vnto our faithfull seruice and his truth and fidelitie in performing there is then no desert at Gods hands but he crowneth and rewardeth in mercie the faithfulnesse of his seruants Borr. 4. Dauid also promiseth for his part to recompence their kindnesse shewed toward their Master Controv. We deserue not at Gods hand at mans we may then this their louing affection toward their King deserued a reward at mans hand and Dauid succeeding in the kingdome tooke it to belong vnto him to see such good subiects recompenced At Gods hand they deserued not but at mans hand a good turne or blessing may deserue Thus Dauid doth beginne his kingdome with princely munificence and liberalitie which winneth the hearts of subiects who as they are in Gods stead here in earth so herein they doe represent and imitate that great King in mercie and bountie Borr. 5. Thus Dauid sheweth himselfe a patterne of a good King who is appointed as for the punishment of the wicked so for the praise and reward of weldoers as before he put to death the Amalekite for confessing he had killed Saul so now hee promiseth reward to the Iabeshites for their kindnesse toward him Osiand 6. Quest. vers 8. Of Abners making of Ishbosheth King 1. Abner offended three waies in making Ishbosheth King 1. Because he did it of an ambitious mind he set vp one that was simple and of meane parts to beare the name of a King but Abner ruled all as Abner not Ishbosheth is said to haue made all his power for the house of Saul c. 3.6 And that Ishbosheth was but a meane man and of a cowardly nature appeareth for he went not to battle with Saul as beeing vnfit and vnapt thereunto wherein his age can yeild him no excuse he beeing now 40. yeares old Borr. 2. Abner did herein against his conscience beeing not ignorant that God had appointed Dauid to be King as he himselfe confesseth c. 3.18 3. A third fault of his was that hee maketh Ishbosheth King whereas Mephiboseth the sonne of Ionathan the eldest sonne of Saul was now liuing Mart. 7. Quest. Why Abner brought Ishbosheth to Mahanaim 1. Some translate this word appellatiuely for the Host or Campe as L.S.A.P. but it is rather the name of a place on the other side of Iordan so first called by Iacob because there he met the Lords host Gen. 32. so C. Vat. Iun. 2. The cause why he fled with Ishbosheth to Mahanaim was as Iosephus thinketh that he might be safe from the Philistims whose countrie was on this side of Iordan bordering vpon the Sea but beside this two other reasons may be yeelded thereof because Abner suspected least the men of Iabesh Gilead whom Dauid had entreated so kindly should fall away from Ishbosheth and therefore he thought it the best course that the king should reside there to

the law that had many wiues or some concubines beside their wiues liued in adultery which is no waies to be admitted and the word adulterium properly signifieth alterius adire thorum to goe vnto an others bedde But now seeing Adulterie is either simplex simple when one of the parties is married or duplex adulterium double adulterie when both parties are married there is no warrant from Moses lawe to punish single adulterie on the mans behalfe with death 4. Our blessed Sauiour Ioh. 8.11 did dismisse the adulterous woman not giuing direction that she should be stoned to death But here diuerse answers are made 1. That because they came to tempt Christ either to accuse him of too much seuerity in condemning her and so he should loose the fauour of the people who commended him for his clemencie or as a transgressor of the law if he freed her he doth so answer the Pharises as that they should neither way haue aduantage against him 2. He doth not condemne her because he medled not with the Magistrates office 3. He sawe her penitent and therefore absolueth her 4. He was no witnesse of her sinne and therefore could not accuse her Mart. Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe they could haue taken no exception vnto Christ in ratifying of Moses law if it had pleased him that the rigour thereof should haue remained still therefore that was not the cause of his silence therein 2. Though as a Magistrate he would not inflict punishment yet as a teacher hee might haue giuen direction as he did in an other case concerning the bill of diuorce Matth. 19. 3. The inward repentance did not dispense with the outward punishment which was for the example of others 4. Christ needed not in this case to bee a witnesse for there were other witnesses beside that said she was taken in the verie deed doing yet though he neither tooke vpon him to be witnes accuser or iudge in this case our Blessed Sauiour might and in all liklihood would haue giuen direction to take a course according to Moses law if his will had beene to haue that obserued as a perpetuall lawe 5. Wherefore this is most probable that although our blessed Sauiour by this his silence intended not altoge●her to abrogate Moses lawe yet it pleased him well it should not be so rigorously executed when he said let him that is among you without sinne cast the first stone at her lib. ● ad Poll. c. 6 7. This place is by Augustine vrged to the same end to shew that adulterie is not necessarily to be met withall by death And in an other place he maketh this application of it that Christ beeing two wayes vrged by the Pharisies if he bid her to be stoned to death they would accuse his seueritie if he set her free they would blame his lenitie therefore Christ giueth such an answer as might preuent both these exceptions in that he saith let him that is without sinne c. iustitiae vox est ●om 10. ser. 47. puniatur peccator sed non à peccatoribus c. let the offender be punished but not by them which are likewise offenders audiamus etiam mansuetudinis vocem c. let vs heare also the voice of clemencie neither doe I condemne thee not that Christ did winke at sinne sed damnauit non hominem sed peccatum he condemned not the partie but the sinne saying Goe sinne no more 6. S. Paul also whereas the lawe of Moses decreeth him to be put to death that should lie with his fathers wife Leuit. 20.11 yet maketh no mention of any such punishment to be imposed vpon the incestuous young man that had taken his fathers wife 1. Cor. 5. and 2. Cor. 2. If it be answered that the Christians had no beleeuing Magistrates then but the sword was in the hand of Pagans yet in such ciuill punishments it was the Apostles mind that they should submit themselues to the ciuil power for he was the Minister of God to take vengeance on him that did euill Rom. 13.4 7. Wherefore it is euident that no certen punishment is appointed vnder the Gospel for adulterie but that it is free for euery state to punish it either by death or by some other grieuous censure according to the qualitie of the sinne As the Egyptian law was to cut off their noses and to disfigure them the Germanes beate them with cudgels Tiberius banished them By these or any like courses adulterie may be sharply enough punished only the fault is when by too much lenitie and conniuence men make but a sport of this sinne 18. Quest. v. 14. Of Nathans words to Dauid thou shalt not die 1. There are three kinds of death a naturall end a violent death and euerlasting death in the next world from these two last Dauid is deliuered that neither hee should die eternally nor presently by the sword or by Gods hand as he had cause to feare Mart. 2. Wherein the Lord sheweth him me●cy in reuersing the sentence which he had giuen against himselfe before Borrh. 3. And thus much is insinuated that he should not die for this but others of his hous● as his child in whome he seemed in some part to die Mart. and though he should not die yet hee was to endure amariora morte things more bitter then death Pellican 4. And here appeareth the difference of the law which in Dauid saith he was the child of death and of the Gospel which by Nathan saith thou shalt 〈◊〉 die Borrh. 19. Quest. v. 14. How Dauid is said to haue caused the enemies of God to blaspheme 1. Some vnderstand it of the peruerse and wicked men in Israel that would take occasion hereby to accuse the Lord of iniustice for preferring Dauid before Saul who was not detected of ●ny such sinne of adulterie But they properly could not be said to be the enemies of God he meaneth such as were professed aduersaries 2. Pet. Martyr referreth it to the triumph of the Ammonites who put the Israelites to flight and slewe diuerse of them together with Vriah and so thereby were occasioned to insult against God 3. Vatablus expoundeth it thus that they should blaspheme God because he had set vp a wicked man to be king 4. But the better sense is to vnderstand it of the generall reproach of religion that the Gentiles seeing Dauid commit such sinnes as were odious among thē should thereby take occasion to condemne the religion it selfe as false and not him to be true God whom they worshipped Borrh. 20. Quest. v. 14. Why the child dieth borne in adulterie 1. The children may temporally and corporally be punished for the sinnes of their parents who themselues are touched when they see the miserie of their children Osiand 2. But none shall suffer for an other eternall punishment Mart.

so strengthened them that there was not one of his companie missing but all safly went ouer Iordan 3. Wherein Dauid was an euident type of Christ who lost not any of those which were committed vnto him sauing the child of perdition Mart. This Iordan which saued Dauid and his companie going and returning Borrhaius also maketh a type of baptisme which saueth those which are baptised indeed into the death of Christ. 9. Quest. Of Achitophels desperate end 1. Achitophel is assaulted with two violent affections at once feare and pride for if Dauid preuailed which thing hee foresaw was like to come to passe his counsell beeing reiected then he feared that Dauid would be reuenged of him for his treacherie for he measured him by himselfe if Abshalom had the better yet he saw hee should liue in disgrace because his counsell was refused and so hee hangeth himselfe in despaire Mar. 2. Thus it falleth out that wicked counsell doth cheifly redound to the hurt of the author thereof Borrh. 3. This wicked man set his house in an order before hee died but he hath no care of his soule all his minde is of his money goods lands but of his soule he is carelesse he bethinketh not himselfe what should become of that as many other worldly men doe Mar. 4. This Achitophel is here an euident type and forerunner of the traytor Iudas who by his treacherous counsell betraying his Master hanged himselfe as here Achitophel doth that betrayed Dauid the like ende to like Counsellers God send 10. Quest. v. 25. Of Iithrah the father of Amasa and Nahash 1. Iithrah is here called an Israelite but 1. Chron. 2.17 he is said to be an Ismaelite R. Kimhi thinketh he was an Israelite by nation and kinred but an Ismaelite by habitation so also Vatablus but he was an Ismaelite rather by nation and an Israelite in habitation Iun. because here he had his wife and here were his children 2. Nahash some take for Ishai Dauids father who had two daughters Zeruiah who had three sonnes Ioab Abishai and Asahel and Abigail the mother of Amasa and R. Kimhi thinketh he was called Nahash or Nachash which signifieth a serpent by the contrarie because he was without any venome or bitternesse And some doe further shew this out of that place Isai. 14.29 Out of the serpents roote shall come a cockatrice where the word Nachash is put which they expound of Hezekiah that was descended of the roote of Ishai but out of such propheticall predictions where all things are vttered in parables and figuratiue speaches no certaintie of historicall names can be gathered Therefore this Nahash seemeth rather to be the name of a woman Abigails mother not the sister of Zeruiah as Osiander but the wife of Ishai Iun. 11. Quest. v. 27. Of Shebi the sonne of Nahash that came to succour Dauid who hee was 1. R. Salomon thinketh that this Shebi was the same who before was called Hanun King of Ammon who so despightfully vsed Dauids messengers who after the victorie was preserued and became a Proselyte of the Israelites religion but that is not like because after the first discomfiture Ioab a whole yeare laied seige to Rabbah which businesse they needed not to haue beene put vnto if Hanun had yeelded 2. R. Dauid Kimhi thinketh hee was an Israelite but the text saith that he was of Rabbath of the children of Ammon 3. Some thinke he was the sonne of Hanun but the text saith he was the sonne of Nahash and if he had beene Hanuns sonne it is like he would haue rather reuenged his fathers quarrell 4. Their opinion is then more probable that thinke this Shebi to haue beene the brother of Hanun both sonnes to Nahash whom Dauid shewed mercie vnto in the ouerthrow of Rabbah and hee to requite Dauids kindnesse now comforteth him Mart. Borrh. Osiand Iosephus calleth him Siphar a prince of the Ammonites countrie 12. Quest. v. 27. Of the compassion and releefe which was shewed and ministred to Dauid 1. Dauid is persecuted of his sonne and his nephew Amasa his sisters sonne is the Captaine of the host against him he findeth more fauour at the hands of strangers euen of the Ammonites which had beene his enemies then of his owne kinred as Christ was receiued of the Samaritans when the Iewes reiected him Mart. 2. Their mercie is much to be commended in these three respects they minister releefe vnto Dauid vnasked they come of themselues Shebi Machir Barzillai Mart. and they succour Dauid in great extremitie when the people were both hungrie and thirstie v. 29. and at such a time as was most daungerous the conspiracie against Dauid beeing so strong 3. And this is worthie to be considered that such a victorious and rich King as Dauid was now hath not a bed to lie on or any earthen vessell to wash his hands in for all these things were brought him which is a mirrhor for Princes to see the vncertaintie of their estate and how soone their honour may be laid in the dust 4. And herein Dauid was a type of the true Dauid who in the dayes of his flesh was hungrie wearie thirstie and ministred vnto by others Pellican CHAP. 18. 1. Quest. v. 1. Whence Dauid had the great supplie of men THey come vnto him partly with those his freinds which brought him victualls c. 17.28 partly the tribes of Ruben Gad and Manasses which inhabited beyond Iordan came flocking vnto Dauid for these reasons 1. They abhorred such vnnaturall disobedience in the sonne against the father 2. They were more remote from the Court and loued the King the better 3. And beeing farre off they were not corrupted and entised with Abshaloms flatterie as the other were Pellican 2. Quest. v. 3. Why the people would not haue Dauid goe with them in person 1. They knew that Dauid was the man that was sought for as Achitophel had said before that they would smite him alone c. 17.2 and therefore they will haue him stay at home Pellican 2. As Hushai had giuen counsell that Achitophel should goe in person because the Lord had determined to bring vpon him destruction c. 11.14 so it falleth out by Gods direction that Dauid should not goe into the battell that hee might be preserued Borrh. 3. When they should perceiue that Dauid was not present they would not pursue the rest so eagerly nor greatly care almost for the victorie Osiand 4. And Dauid also staying at home might assist them out of the citie with his counsell Pell and prayer Ch. and with supply of the battell if neede were Ioseph 3. Quest. Of the meaning of these words v. 3. thou art as tenne thousand of vs. 1. Some expound it thus for there are about tenne thousand of vs Vatab. but beside that there is no certaintie of the number which Iosephus thinketh exceeded not fowre thousand in this sense it hath small coherence with the words before going though halfe of vs were dead they would not passe