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	stone_n	14	3	7.5661	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

some temporall benefit so the thing is vnseemely which is committed and the ende also not good both these Dauid here offendeth in for he speaketh against his conscience and he intendeth therein a temporall benefit that he might still retaine the grace and fauour of the king whatsoeuer should happen Now in respect of the ende and intention of flatterers we may discerne between Christian comitie and gentlenes and carnall adulation and flatterie S. Paul became all vnto all men he seeked to please in things not vncomely but indifferent and he did it not for any temporal commoditie or aduantage to himselfe but onely to winne them vnto Christ. Further let it be considered that there are two sorts of flatterers some are palpable and grosse flatterers that say and vnsay to please them whome they flatter if they say nay they likewise answer Nay if yea then yea also there is an other sort of flatterers that pretend a kind of libertie as though they seemed not to flatter as here Dauid seeketh to please the king by shewing his desire to the kings seruice contrarie to the kings determination Mart. 5. Some also thinke that Dauid in deede desired to stay still in the campe that he might certifie the Israelites of the counsells and intendements of the Philistims and so they might auoid them L. Ben Gerson But this is not like for neither could Dauid haue done this safely without danger and beside he should haue by this meanes cast himselfe into apparent danger if the Philistims should ouercome as they did he was like to loose their fauour if Saul and the Israelites he and his also should haue gone to wracke 3. Quest. v. 9. Of Achish answer to Dauid 1. In that Achish likeneth Dauid to an Angel of God that is as an excellent man sent of God for Angel signifieth a messenger we see that the heathen had some knowledge both of God and of his spirits and messengers the Angels As in this place Achish confesseth these three things 1. that there is a Iehouah that is one almightie God gouernour of the world 2. that the same Iehouah is iust and vpright and therefore loueth such as are so v. 6. 3. he acknowledgeth also that the blessed Angels were ministring spirits vnto this Iehouah Borr. 2. He reporteth the words of the Princes of the Philistims in better manner then they first spake them neither doth he rehearse all their words because he would not altogether discourage Dauid teaching vs that when we doe report a tale from an others mouth we should make not the worst but the best of it Osiand 4. Quest. v. 10. Of Dauids returne 1. Iosephus thinketh that Achish sent backe Dauid to defend the borders of the Philistims least the enemies should inuade the land while they went against Israel adding further that this should be as acceptable a seruice vnto him as if he went with him to battell 2. But the true cause Achish openeth himselfe saying that he should take his masters seruants with him suspecting that they would not be faithfull vnto him that had left their master Saul Pellican 3. Thus wee see what was the issue of Dauids fleeing to the Philistims they haue no confidence in him but send him away as a man not to be trusted Mart. 4. But howsoeuer this returne of Dauid was somewhat contumelious vnto him yet Gods prouidence therein appeareth that by this meanes deliuereth Dauid from so great a straight that he should not be forced to fight against his owne people Osiand CHAP. XXX 1. Quest. v. 1. Of the Amalekites sacking and taking of Ziklag 1. BY this it appeareth what inconueniences followed vpon Sauls sparing of Amalek contrarie to the commandement of God who were reserued for a plague vnto Israel Bor. 2. Beside by this accident God chastiseth and corrects Dauid if he had entertained any such thought as to fight against Israel Osiand 3. Yet so as the Lord remembreth his mercie in iudgement and so ouerruleth the Amalekites as that they put none to the sword but onely caried Dauids wiues away captiue that they might be recouered againe aliue Mar. 4. Gods prouidence also further sheweth it selfe toward Dauid in that Achish did hasten him forward to goe away in the morning very earely and by this meanes making hast he came the sooner to Ziklag to pursue after the Amalekites Pellican and so the Lord calleth Dauid from an vniust quarrel against the people of God to a iust battell against the Amalekites Mar. 2. Quest. v. 3 4. Of the straite that Dauid was in 1. His owne people would haue stoned him laying the cause vpon him that they left their citie without defense to follow after him So Dauid hath fowre kinde of enemies Saul and his companie the Philistims the Amalekites whom Dauid now pursueth and which was most grieuous of all vnto him his owne people and followers intended to stone him wherein he was a figure of our Sauiour Christ who was hated of his owne people as was Moses that faithfull seruant of God Thus it pleased the Lord to trie Dauids patience and now beeing as it were plunged in the depth of sorrow it was a signe vnto him that his deliuerance was neere at hand 2. Dauid weepeth together with the rest and that excessiuely but they for their present losse that their wiues and children were caried away but Dauid further considered that the Lord did chastise him for his sinne 3. By this example of Dauid thus grieuously weeping and lamenting that opinion of the Stoikes is confuted that would haue a wise man without all passion and affection and not so much as to change his countenance Mart. 3. Quest. v. 6. Of these words Dauid did comfort himselfe in his God how the Lord is called his God 1. The Lord was God not onely of Dauid but of all Israel and not onely of Israel but of the Gentiles also But Dauid calleth him his God because he had particular experience of the goodnes of God toward him as all the seruants of God haue Mar. So S. Paul saith I thanke my God Rom. 1.8 and speaking of Christ he saith who hath loued me and giuen himselfe for me Gal. 2.20 2. In the Canticles the Church saith vnto and of Christ My well beloued as Christ calleth the Church My spouse my loue whereupon Bernard noteth well Vniversitatis Dominum quadam sibi proprietate vendicat in dilectum shee challengeth the vniuersall Lord by a certaine proprietie to be her beloued And againe Mirum hoc videtur sed verum animam Deum videntem haud s●●us videre quam si sola videatur à Deo this seemeth strange and yet is true that the soule seeth the all-seeing God as though it alone were seene of God Serm. 69. in Cantic 3. This then maketh strongly against the opinion of the Romanists who thinke it to be presumption for one to haue a particular confidence and assurance in God 4. Quest. v. 15. Whether Dauid