Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	ark_n	cast_v	14	3	6.9249	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

for their part for their grosse rudenesse in profaning the Arke and consecrating it as one of their cheife spoiles to their Idol so making the great God inferiour to their abhominable inuention this beeing a breach of the naturall and morall law did not escape vnpunished 2. But the other beeing a ceremoniall law giuen onely to the Israelites not to come neere the Arke or to gaze vpon it was giuen onely vnto them the heathen were ignorant of it and therefore therein the Lord requireth a stricter obedience at the hands of his owne people then of the ignorant Gentiles Pellican 3. And further the Lord accepteth this kinde of reuerence which the Philistims out of their simple knowledge yeelde vnto the Arke not suffering it to goe emptie but bestowing vpon it iewells of gold Pellican as also in making choice of kine neuer vsed to the yoke and of a new cart as best beseeming the holines of the Arke they therein expressed their reuerend regard of it herein following the prescript of Moses law Borr. 7. Quest. v. 18. Of the great stone of Abel 1. Some thinke that Abel is here taken for Eben a stone by the change onely of the last letter as it is called v. 14. eben gedalah the great stone whereon the Bethshemites sacrificed Chal. Sept. Iun. but seeing that Abel is of a farre diuerse signification betokening mourning it can not properly be translated a stone though vnder this name the stone is insinuated 2. Some doe not here retaine Abel as a proper name but read the great stone of mourning Vatab. but it beeing the name of a place it is more fit to make it a proper name as we read of other places so called because of mourning there as Gen. 50. Abel Mizraim the mourning or lamentation of the Egyptians 3. Others thinke that both Eben and Abel were the proper names of this stone that first it was called Eben which signifieth a stone then Abel by reason of the lamentation there Osiand But that Eben was no proper name it may be shewed by the like place c. 14.33 where Saul biddeth them to roule eben gedalah a great stone vnto him 4. Wherefore this seemeth to be the right interpretation that the great Eben 1. stone mentioned v. 14. is called here Abel because there the Betshemites mourned for the great slaughter among them for so it is said in the next verse ijthabela they mourned whence also is the word Abel mourning deriued sic Ar. Pagnin Lat. 5. Some also read vnto the great plaine for so Abel also signifieth in which plaine Bethshemesh was situate Ioseph But the wordes following controule this reading vnto the great stone of Abel whereon they set the Arke but they set the Arke and laid the sacrifice vpon the great stone v. 14. 8. Quest. v. 19. Why the Lord smote the men of Bethshemesh The Bethshemites diuers waies offended 1. In that they receiued not the Arke with greater reuerence and deuotion when they saw it comming but entertained it as it should seeme with shouting and such like signes of ioy which they vsed in time of haruest wherein they then were Pellican 2. They offred in sacrifice the female kind namely the two kine that drew the cart whereas by the law the males onely were to be offered Borr. 3. Some thinke that they offered sacrifice of themselues neither the priests nor Samuel beeing consulted with Pellican But that is not like for seeing it is directly mentioned that the Leuites that is the priests of Levi for Bethshemesh was a citie of the priests of Aaron not of Leuites onely Iosh. 22.16 tooke downe the Arke and before the Arke was taken downe they could not cleaue the cart for wood nor consequently offer their sacrifice therefore it is not like that the Bethshemites did presume to offer sacrifice without their priests 4. The true cause therefore why the Lord did smite them was as is here expressed v. 19. because they looked into the Arke where we neede not imagine with the Hebrewes that they opened the Arke to looke into it but it was contrarie to the law to looke vpon the Arke bare or vncouered Numb 5.20 as the men and citizens of Bethshemesh such as were not priests did gaze vpon the Arke either beeing brought naked by the Philistims or vncouered by them for so it is before shewed v. 13. that they reioyced or tooke delight in beholding the Arke that is in gazing and looking vpon it Iosephus thinketh they did also handle it vnreuerently with their hands but it was sufficient to procure this iudgement that such as were not priests did gaze vpon it The priests also might offend themselues in not approaching and drawing neare with such reuerence as was meete Iun. But it seemeth by the number of them which were smitten that most of them were of the common sort 9. Quest. v. 19. Of the number of the men of Bethshemesh that were slaine 1. Whereas in the Hebrew the number is placed thus seuentie men and fiftie thousand men some expound it thus that seuentie of the chiefe were slaine which were equiualent or worth fiftie thousand as the people said to Dauid that he was worth ten thousand of them 2. Sam. 18. ex Pellican and of this opinion seemeth Iosephus to be who onely maketh mention of seuentie that were slaine But this is not like for they are said to be smitten of the people that is of the common sort 2. Some therefore thinke that the seuentie were of the Elders and better sort and the fiftie thousand of the people so the Chalde But by the same reason also this interpretation is refused for it is saide he smote among the people seuentie men c. 3. Iunius in his former edition had this conceit that these were of the Philistims that were smitten and so in stead of among or of the people he readeth of them but the word is baham of the people not bahem of them and whereas he obiecteth that there were not so many in all the tract and region of Bethshemesh and beside that it was a citie of Priests for whome it was lawfull to come neere the Arke it may be answered that the people of other townes came flocking together to see the Arke and that the greatest number that was smitten was of them 4. But Iunius himselfe in his latter editions reuerseth this opinion and thinketh that this number of fiftie thousand and seuentie men was partly of such of the Israelites as came flocking from all parts to see the Arke partly of those which kept their garrisons and stations to defend their coasts from the inuasion of the Philistims so also Osiander Therefore it is directly mentioned and expressed in the text that the Lord smote of the men of Bethshemesh and among the people 70. men and 50. thousand mē so that we must not suppose thē all to be of Bethshemesh CHAP. VII 1. Quest. v. 1. Of the hill where Abinadabs house was 1. SOme

Iudge of Israel to execute the sentence of God pronounced against Amalek which was neglected by Saul that it might also be a terrour to other kings that they persecute not the people of God Pellican and this was agreeable also to the law that willeth the witnesses hand to be first vpon the malefactour so Samuel as a witnesse before the Lord of the crueltie of Agag against the Lords people doth lay his hand first vpon him Borr. 3. But yet as Samuel was a Leuite and a Prophet this example was extraordinarie and not now to be imitated Osiand for if S. Paul forbid a Bishop to be a striker 1. Tim. 3.3 much lesse is it fit that he should kil or put to death The ancient Constitutions of the Church haue prouided that no Cleargie man should so much as come vnto the place Vbi quisquam pro reatus sui qualitate interficiendus est where any man is to be put to death for his offence Concil Matiscon 2. c. 19. And againe it was thus decreed Concil Antisiador c. 33. Non licet praesbytero ad trepatium vbi rei torquentur stare It is not lawfull for a Presbyter or Minister to stand by the racke where offenders are tortured And Can. 34. Non licet illi in iudicio sedere vbi homo ad mortem traditur it is not lawfull for him to sit in iudgement where a man is deliuered to death Yea the Canons were so straight herein that they did forbid any Cleargie man to exercise eam chirurgiae partem quae ad vstionem vel incisionem ducit that part of Chirurgerie which leadeth one to searing or incision Concil Lateran sub Innocent 3. c. 18. 22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death seeing he saw him againe afterward chap. 19.22 1. Some referre these words vntill the day of his death to that apparition of a counterfait Samuel c. 28. who at that time saw Saul and spake with him but neither was that Samuel and that word ghad iom vntill the day doth no more prooue that Samuel sawe Saul at the day of his death then that Michol had a child then of whome it is said that shee had no child vntill the day of her death 2. Sam. 6.23 Mar. 2. Others thinke that Samuel died not long after which was the cause he came no more at him Pellican But it is euident that Samuel liued a good while after this it may be some yeares as appeareth by the many persecutions of Dauid by the hād of Saul before Samuel died c. 25.1 3. Some expound it thus that Samuel came not to Saul any more though Saul came where Samuel was Genevens but it is rather vnderstood of the ende and manner of Samuels comming then of the act of comming and going that Samuel came not to visit and see Saul as he had vsed to doe before time to consult with him about the affaires of the kingdome Osiand and to giue him direction from God Iun. 5. Of this strangenes betweene them there were two speciall causes the one in Samuel because he knew that the Lord had cast off Saul frō beeing king and therefore he did forbeare to visit him in that familiar manner Borr. the other was in Saul who hated Samuel because he had brought him such an heauie message as the propertie of Tyrants is to loue and reward their flatterers and to hate their friends that deale plainly with them and tell them the truth Pellican 6. Iosephus is here deceiued who saith that Saul after this neuer came into Samuels sight c. 9. l. 6. and yet as forgetting himselfe c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah where Samuel was writeth how Saul prophesied before Samuel lib. 6. de antiqu Iudaic. c. 14. The meaning therefore is that Samuel had no conference with Saul as before to giue him instruction and direction no not at that time when Saul prophesied in his sight 23. Quest. v. 35. Why Samuel mourned for Saul 1. He mourned not so much for Saul because he was reiected and deposed from the kingdome for he knew that the sentence of God was irreuocable and that had beene to be discontented with the Lords will Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart seeing him to goe on in his sinne without any remorse as it was euident in the persecuting of Dauid Pellican 3. As also he did foresee the miserie that Saul was like to fall vnto not onely the losse of the kingdome but of his life also Borr. 4. Yea and Samuel though he knew that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed yet he might entreat for the forgiuenes of his sinne with the which Samuel was so much grieued and displeased c. 15.11 5. Herein Samuel sheweth his tender and louing affection that sorroweth for the miserie of Saul which succeeded him in the gouernment so farre was he from enuying his kingdome Osiand CHAP. XVI 1. Quest. v. 2. Whether Samuel feared to doe as the Lord commanded him saying How can I goe 1. SOme note this to haue beene an infirmitie in Samuel Iosephus saith that Samuel said he was afraid to goe for God taketh not away all infirmities from the Saints in this life Osiand But it is not like that Samuel hauing had such experience of Gods assistance was so timorous that he distrusted Gods defense seeing he had a speciall commandement and warrant from God 2. Therefore this question mooued by Samuel proceedeth not from any doubt or diffidence but from a desire to be instructed by what way and meanes with the least danger this busines might be compassed Borr. like as Marie after shee had heard the Angels salutation asked how that could be not doubting of the effect but desirous for her further confirmation to vnderstand the manner 2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onely a feast 1. Iunius all the other Interpreters here translating the word zabach to sacrifice readeth ad celebrandum convivium to celebrate a feast his reasons are these First because in the most corrupt times it was not lawfull to sacrifice but where the Arke was sauing in the high places secondly sacrifices were publike but this was priuate within Ishai his house thirdly it may be added Ishai is inuited to the sacrifice whereat the Priests onely and the Ministers of the altar were present But to these obiections it may be answered first that though ordinarily and when the Arke was setled it was not lawfull to sacrifice any where els then at the Tabernacle yet by Gods extraordinarie direction the Prophets did sacrifice other where as Elias did 1. king 18. especially in those times when the Arke and Tabernacle were asunder as is before shewed and there was greater libertie for peace offerings then other sacrifices c. 9. qu. 3. Secondly though the feast after

to Samuel so did not they vntill they came to Samuel and the companie of Prophets further Saul when he came cast off his princely robes or militarie attire all the day and the night which is not expressed of the other that they prophesied in that manner or so long 3. And as Sauls prophesying in this place was much diuers from theirs so also he is said here to prophesie in an other manner and sense then he did before in his owne house c. 18. v. 10. for first the cause was diuers that proceeded of the euill spirit this of the good spirit of God which came vpon him at this time Mar. then the effects were diuers there he meditateth mischeife and casteth a speare at Dauid here Dauid was present and he hath no power to touch him further there he is said to prophesie onely because of some likenes in general in his strange behauiour as rauished beside himselfe but here he prophesieth in a further degree communicating with the rest of the Prophets in their propheticall exercises Iunius maketh this prophesying and the other c. 18.10 to be all alike and referreth vs here in the marginal annotatiō to that place c. 18.10 but I rather subscribe herein to Pet. Mart. whose iudgement is seene before that this prophesying was of an other spirit and so diuers from the former 10. Quest. v. 24. How Saul is said to haue stript off his clothes and to be naked 1. It is not to be imagined that Saul was indeede altogether naked but he is said to be so because he had laide aside either his princely robes as R. Chimchi thinketh or militarie apparell Iun. and was now as an other common person so Isai. 20.2 the Prophet is saide to goe naked because he had put off his sackcloath which he had worne before so Michal telleth Dauid that he had vncouered or made himselfe naked 2. Sam. 6.20 because he had put off his princely apparel and daunced in a linen Ephod 2. Some thinke that Saul did not onely put off his owne garments but put on some peculiar kinde of vesture such as the Prophets vse to weare and Osiander affirmeth that it was certainely so Proculdubio aliam vestem qua Prophetantes vtebantur assumpsit Vndoubtedly he tooke an other garment which the Prophets vsed P. Martyr saith fortasse accepit alias vestes It may be he took other apparel to be like vnto the Prophets But whence should Saul haue that speciall kind of apparell for it seemeth that Samuel spake not at all to him nor gaue any direction for any such thing and without his direction the children of the Prophets would doe nothing therefore his nakednesse consisted onely in laying aside his vpper princely robe behauing himselfe now as any other common person 11. Quest. v. 24. Whether Saul fell downe naked all the day and night 1. The most doe take it that Saul fell downe naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Lat. Genevens B. that is lay vpon the ground as Iosephus according to the manner of others that are rauished of the spirit hauing no vse of their senses Vatab. but lie as in a trance but this can not be the meaning both because the rest that prophesied vsed not this gesture for Samuel stoode in the middes among them vers 20. and fell not vpon the ground as also it had beene too much for Saul to lie vpon the ground a whole day and night and further whereas their prophesying consisted in singing of Psalmes praising God as the Chalde interpreteth this gesture had not been so meete for that exercise 2. Some other therefore thinke that Saul did not lie vpon the earth all the day and night but at certaine diurne and nocturne houres appointed for praier and prophesying he humbled himselfe vpon his knees as now is vsed to be done in the seruice of the Church that in reading some Psalmes they vse to fall vpon their knees Osiand But who can thinke that this allotting out of certaine houres for prayer by day night is so auncient as Samuel or that such chaunge of gesture in praier was taken vp then beside that Saul doing thus at times could not be saide to fall all the day and night 3. Therefore I here embrace the iudgement of Iunius who doth interpret this place according to the like Numb 24.4 where it is said that Balaam fell that is into a traunce or fell beside himselfe so here Saul fell not vpon the ground but fell out of his wits or beside himselfe for the time in the which state he continued a day and a night 11. Quest. How Saul is said to haue prophesied before Samuel it beeing said before that Samuel came no more to see Saul c. 16.35 1. Some thinke the meaning to be that Samuel saw not Saul in the habite of a King for nowe he had chaunged his apparell and appeared in an other forme some that Samuel might be hid standing among the Prophets but neither of these are likely not the first for Saul appeared in his vsuall habite before he stript off his cloathes and in what habite soeuer Saul shewed himselfe he was Saul still and so seene of Samuel nor the other because it is directly saide that Saul prophesied before Samuel therfore he was not hid 2. Therefore the meaning is that Samuel came no more to Saul with any message from God neither had any more familiar conference with him as before for in this place Samuel speaketh not to him neither is there any entercourse at all betweene them Mart. Pellican see more of this c. 15. qu. 22. 3. But Iosephus is here deceiued who writeth that Saul prophesied before Dauid and Samuel but the text maketh mention onely of Samuel to be present for in the meane time while Saul continued prophesying Dauid tooke the opportunitie and escaped away 13. Quest. Of the difference of true and false prophets how they differ betweene themselues and from others vpon these words Is Saul also among the Prophets 1. The first difference to be considered is concerning the diuers offices of Prophets which were either ordinarie as in praying and interpreting the Scripture teaching exhorting as S. Paul taketh the word prophesying 1. Cor. 14.3 or extraordinarie consisting in the reuealing of hid things either past as Moses setteth downe the historie of the creation Christ told the woman what shee had done Ioh. 4. or present as Elisha could tell what Gehezi had done beeing absent Samuel told Saul what was become of his asses or of things to come in which sense properly they were called Prophets in respect of these extraordinarie parts and gifts a Prophet is now to be considered 2. The second thing to be obserued is of the diuers waies and meanes whereby the Lord reuealed himselfe to the Prophets which were three either by oracle as when the Lord spake by an audible voice as when the Angel of God spake to Abraham not to sacrifice his sonne Gen. 22. or