Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adultery_n	commit_v	wife_n	2,548	5	8.1753	4	true

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

the second brother but the first brothers wife because the seede was also counted his some answer that this was a speciall prerogatiue and therefore can not make a generall rule Mar. an other answer is that these particular lawes where there is not some speciall and particular exception must be vnderstood according to the generall law Leu. 18.18 that the next brother which hath no wife of his owne should take his brothers wife Iun. but it should seeme rather to be a speciall prerogatiue which is the second answer because in the Gospel mention is made of seuen brethren that one after another tooke their brothers wife Matth. 22. it is not like but some of them had beside wiues of their owne 7. If many wiues were allowed there would be fewer adulteries Ans. That is no cause for Dauid hauing many wiues committed adulterie it would rather giue further occasion for vagrant lust which hath many obiects will more hardly be gouerned then matrimoniall loue tied to one as a riuer swelling ouer the brookes is not so easily kept in as a shallow riuer 8. Fecunditie is the ende of mariage which is more plentifull in Polygamie then in monogamie the mariage of one Ans. 1. Fecunditie simply maketh not mariage lawfull for then it might iustifie vnlawfull copulations by which there is procreation many haue children by whores that haue none by their wiues it must be fecunditie then according to Gods institution 2. Many times there is more fecunditie in the mariage of one wife as Saul had foure sonnes by his wife Ahinoam when as Salomon had by so many hundred wiues and concubines but one sonne 3. Fecunditie made polygamie tolerable for those times but it is not so necessarie now then the Church of God was tied to one nation now it is dispersed into all the nations of the world 9. If polygamie were not lawfull what should become of those honouroble Fathers and Patriarks which came of such mariages as all the 12. Patriarks excepting Ioseph and Beniamin which were of Rachel the principall and proper wife of Iaakob were they begotten in adulterie Ans. 1. It had bin no disparagement to that nation to come of parents of adulterous seede no more then it was for our Sauiour to descend of Pharez the sonne of Iudah by his daughter in law Thamar 2. Their honour and nobilitie depended not so much vpon their externall birth as vpon the blessing of God 3. Neither yet doe we say that they were adulterous mariages seeing the Lord either permitted or tolerated them for the necessarie procreation of that people 10. Valentinian the elder beside his wife Severa tooke also her maide Iustina to be his wife by whome he had Galla maried afterward to Theodosius the Emperour and thereupon he made a law giuing the same libertie also vnto others to marie two wiues Answ. So Claudius the Emperour made a law that a man might marie his brothers daughter but neither of these lawes of Claudius or Valentinian were thought worthie to be inserted into the Code God did not blesse that mariage of Valentinian for Iustina became an Arrian and Valentinian the yonger the sonne of Galla did afflict and persecute the orthodoxal Churches 11. S. Paul prescribeth that he that was chosen to be a Bishop should be the husband of one wife whereby it seemeth that euen in the Apostles time polygamie in others was tolerated as if a Turke hauing two or more wiues beeing conuerted to the faith is rather to be borne with then by abridging his libertie to be driuen to Turcisme againe Ans. The law of monogamie beeing reuiued by Christ and his Apostles and brought to the first institution was to take place not for the time past but for the time to come as all other positiue lawes of nations doe Polygamie was then tolerated as an infirmitie for a time in those which were newly conuerted as it might be in Turkes and Iewes now till such time as they are confirmed in the faith but this toleration maketh it not lawfull 12. One may depart from their right if they will if then the wife will consent that her husband may marie an other why is it not lawfull as Sarah gaue Abraham leaue to take Hagar Answ. The wife in so doing departeth not from her right but the diuine right which shee can not relinquish for mariage is grounded vpon the will and law of the instituter Sarah her example can not serue for these times yet they which tooke a wife or concubine as Abraham did that is for procreation onely and with consent not forced but offered on the wiues behalfe doe sinne lesse then they which obserue neither of these circumstances Other reasons are alleadged to this purpose but these may suffice consul Martyr Reasons and arguments shewing that polygamie was neuer simply lawfull 1. God gaue vnto Adam but one helper He had abundance of spirit as the Prophet saith Malach. 2.15 he might haue made more then one but yet he made but one because he sought a godly seede and that was not peculiar vnto Adam but established as a generall law of mariage for euer They two shall be one flesh which word two although it be not found in Moses Gen. 2. yet it is sufficient that our Sauiour the most perfect interpreter of the Scripture hath so expounded it Now that which is made one flesh with the bodie can not be made a member of an other bodie rightly and truly therefore a man which is one flesh with his wife can not be made one flesh with an other It will be obiected that he which is ioyned with an harlot is also made one flesh with her as the Apostle sheweth 1. Cor. 6.17 Some answer that they are one flesh but for a time but the better answer is that it is no lawfull coniunction because it is not after Gods institution 2. Christ alloweth not a man to put away his wife and to marrie an other vnlesse it be for fornication much lesse is it lawfull for one to haue two wiues together at the same time 3. The first that brought in two wiues was Lamech who as Hierome saith was the first qui vnam costam distraxit in duas who diuided one ribbe into two Chrysostome seemeth to commend Lamech as a good man but that he doth in respect of his repentance which in his opinion he shewed not because of his wiues 4. S. Paul willeth that euery woman haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her proper husband but how can he be said to be a proper husband who is common to more then one 5. Againe the Apostle would not haue them to defraud one an other but for a time but the man that hath more then one wife must needes defraud the one while he attendeth the other As Iaakob beeing more addicted to Rachel defrauded Lea when shee was faine to purchase of her sister to lodge with her husband for her mandrakes 6. There is a spirituall resemblance betweene

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

an oath is to binde vs more straightly vnto Gods seruice to performe some dutie vnto his glorie therefore it is a part of Gods worship and honour to be sworne by then by an oath we can not binde our selues to doe any thing whereby God is dishonoured Againe the breach of an oath is therefore vnlawfull because it is done with contempt of God whose name is called vpon but when an vnlawfull oath is broken it proceedeth from the feare and reuerence of God Beside two sinnes are worse then one and therefore we are bidden not to ioyne two sinnes together for one sinne shall not goe vnpunished but when an vnlawfull and vniust oath is kept there is a double sinne committed first in the rash making of such an oath and then in the vngodly performing of it 2. But yet this must be acknowledged that though it be better to reuerse an vniust oath then to performe it as both Iipthah had done better if he had chaunged his vowe concerning his daughter and Herod his oath touching Iohn Baptist yet it is an offence also to make a rash oath as Dauid here committed that ouersight but it is better the oath beeing once made by repentance to heale that soare in reuersing it then to make the wound greater in effecting it sic fere Martyr 17. Quest. v. 36. Of Nabals drunkennes and senselesse ende 1. We see in this example what the fruit of drunkennes is it ouerthroweth the better part of man besotteth a mans vnderstanding and hardeneth his heart and maketh it past feeling So Balthasar beeing in the middes of his cuppes had no consideration of the present daunger wherein he was but he was slaine and the citie taken that night 2. Abigail watching her time as wise women will spie their opportunitie when they may speake vnto their husbands did so frame her speech that by the very narration of that which was done Nabal was sodainly smitten for repentance and sodaine newes either of ioy are griefe are very violent and oppresse the heart 3. Wonderfull was the power of this womans speech that as it before allaied Dauids rage so now it pierceth Nabal to the heart this force was not in her humane eloquence but proceeded from the spirit of God 4. As Nabal was sensles in his life so was he in his death his heart was lumpish and colde within him like a stone without any feeling or repentance so for the most part is the state of carnall men that as they liue without sense of any good thing so they die without comfort Mar. 18. Quest. v. 39. Whether Dauid did well in reioycing when he heard Nabal was dead 1. True it is that we are not to reioyce in the death and ouerthrow of our enemie in respect of our owne cause as the wise man saith Be not thou glad when thine enemie falleth c. least the Lord see it and it displease him and he turne his wrath from him Prov. 24.18 from this kind of carnall reioycing Dauid was very farre as may appeare in his mourning for the death of Saul 2. But Dauid reioyceth because Gods iustice now appeared in the iudging of Nabal and the righteous in that regard may reioyce and giue thanks to God when the enemies of God are taken out of the way which were impediments to his glorie 3. Dauid also had an other cause to giue God thanks because the Lord had staied him from iudging his owne cause but had taken the matter into his owne hand 4. Further Dauid learned by this example and so doe we all not to seeke our owne reuenge but to commend our cause vnto God who iudgeth vprightly Martyr 19. Quest. v. 39. Of Dauids sending for Abigail to be his wife 1. It is not like that Dauid sent to Abigail immediately after Nabals death but therin had respect both vnto her credit and his owne and expected some time for by the auncient Romane lawes a woman marrying within a yeare of her husbands death was counted infamous 2. Dauid thinketh it best to send his seruants and not to goe himselfe that her loue should not seeme to be forced and if he had a repulse the matter would not be so grieuous 3. Dauid maketh choice of a wife euery way meete for him for her wisdome comelinesse riches and which was the cheifest of all her pietie so it was both an honest pleasant profitable and comfortable marriage 4. Further in that Dauid taketh him a wife in the middes of his troubles when men are many times sequestred and violently pulled away from them this shewed his trust in God and reprooueth their infirmitie which doe forbeare mariage in respect of the great troubles and cares that doe accompanie it 5. In Abigail there is a notable example of modestie who doth thinke her selfe not worthie to be Dauids wife but doth humble her selfe to be a seruant euen to his seruants to wash their feete the more shee doth humble her selfe the more worthie shee was to be exalted to be Dauids wife 20. Quest. v. 43. Whether Dauid offended in taking many wiues Whereas this law is giuen Deut. 17.17 that the King shall not multiplie many wiues least his heart turne away there is great doubt whether Dauid did not offend against that law who in this place is mentioned to haue three wiues and beside these diuers more 1. Some answer that as in the same place the King is forbidden to prepare many horses and yet Salomon before his fall while yet his wisdome remained with him had fourtie thousand stalles of horses 1. king 4.26 the meaning is that as it was lawfull for the king to haue a number of horses according to his state so that they exceeded not growing to an importable and vnnecessarie summe to be kept rather for ostentation and pleasure then for necessitie so the King was permitted to haue two three or more wiues so that they were not multiplied out of measure which was Salomons fault and not Dauids ex Martyr But this answer doth not satisfie for although Salomon hauing three hundred wiues did multiplie more then Dauid yet he also multiplieth that encreaseth his wiues aboue one as Dauid did that had sixe neither doth the comparison hold betweene the number of horse and wiues for one wife may suffice where many thousand horse are not sufficient for the state and seruice of a King 2. Some therefore thinke that not simply the king is forbidden to haue many wiues but not to multiplie such as should turne away his heart from God as Salomons wiues did yet Dauids did not But this answer is not sufficient neither for the reason is generall for all kings of Israel as well for them whose hearts are not turned by this meanes as for others for they are all in daunger though some by Gods grace are kept from that daunger therefore the occasion of the daunger is to be shunned of all no man knoweth his owne strength The like law is prescribed that they

did well to vse the ministerie of the Egyptian seruant to betray his master Herein Dauid did no more then he might lawfully Dauid might vse the seruice of this Egyptian herein by a treble right 1. he beeing an Egyptian and no Amalekite was as it seemeth beeing a poore stranger constrained to serue an hard seruice vnder an Amalekite 2. beeing left of his master he falleth into the hands of Dauid and so by the law of battell he is exempted from the seruice of his former master Borr. 3. But Dauid had a more iust title to doe it for seeing that the Amalekite his master had left this poore Egyptian beeing sicke who might either haue perished with hunger or be deuoured of the wild beasts and Dauid succoured him and receiued him beeing readie to die by this meanes the Egyptian was more bound vnto Dauid who saued his life And to this purpose certaine Imperiall lawes were made Servus in gravi morbo dimissus à Domino liber esto tum enim deseritur cum maxmie invandus esset a seruant beeing forsaken of his master in his grieuous sicknes shall be free for he is then giuen ouer when he hath most neede of helpe And againe si herus negaverit servo suo alimenta alius suppeditet sit occupantis if the master denie food to his seruant and an other supplie it he shall belong to him that occupieth him 4. Gods iustice also herein is made manifest vpon cruell and vnmercifull masters for as the Amalekite regarded not the life of his seruant which he might easily haue preserued by putting him vpon some beast especially seeing they were not pursued of their enemies so by the intelligence giuen to Dauid by this seruant his cruell master looseth his life Mart. 5. Quest. v. 17. Whether Dauid did well in putting all the Amalekites to the sword 1. Seeing this warre was iust both because by the oracle of God Dauid was warranted to take it in hand and his cause also was good to rescue his wiues and children carried away as Abraham in the like case recouered Lot that was taken captiue Gen. 14. Dauid therefore with whome he might lawfully warre he might also lawfully kill 2. But it will be obiected that the Amalekites dealt not so hardly with them for they put not any to the sword in Ziklag I answer 1. that there was no resistance against the Amalekites and therefore they had no cause to put any to the sword 2. and in that they spared their wiues they did it rather of a couetous mind to haue them raunsomed then of any mercifull inclination 3. Dauid knew that the Amalekites were of God appointed to destruction as professed enemies to his people and therefore he doubted not but that he might execute the sentence of God vpon them Mart. 6. Quest. v. 17. How long the slaughter of the Amalekites continued 1. Some read Dauid smote them from the twilight vnto the euening that is of the next day and vnto their morow that is the morow after the two euenings Vatablus he thinketh that the slaughter continued vntill the third day and beganne vpon the euening and so held out till the next euening and so on vntill the morrow after two euenings but the pronoune affix am being of the mascuuline gender plural cannot be referred to ghereb euening being of the singular 2. Some therefore doe read that he smote them from the euening vntill the euening of the next day L. or from the twilight vnto the euening of the next day B. G. so also Pellican But it seemeth that Dauid came not vpon them in the night because they were eating and drinking and dauncing but rather in the morning watch as Saul came vpon the Ammonites c. 11.11 3. A third interpretation there is that Dauid smote them from the morning vntill the euening and so vntill the next day so the Septuag these doe beginne the time right but they extend it too farre vntill the next day it is like that the night did breake off the pursuit neither could Dauid and his men haue endured a whole day and night without any intermission 4. Wherefore the meaning rather is that Dauid smote them from the twilight in the morning vntill the euening of the same day for nesheph signifieth the twilight either in the morning or euening but here rather of the morning because an other word ghereb is vsed to expresse the twilight of the euening And Iosephus also so expoundeth that the fight endured à prandio vsque ad vesperam from dinner or eating time vntill the euening Now it is called the euening of their morrow not because the euening beginneth the next day as Osiand but in saying their morrow he hath relation vnto the men that it was the morrow after they set forth to follow the Amalekits Iun. 7. Quest. v. 20. Why it was lawfull for Dauid to carie away the catell of the Amalekites which was vnlawfull for Saul Saul was reprooued for sauing the best of the Amalekites cattell and bringing of them away c. 15. but it was lawfull for Dauid to doe so 1. The reason is because Saul had a speciall commandement to put euen the cattell to th● sword and therefore he sinned because he disobeied the Lords commandement but Dauid hauing no such charge therein offended not Mar. 2. An other reason may be yeilded because this pray which Dauid tooke from the Amalekites was not of their owne cattell but such as they had taken before from other cities of Iudah beside Ziklag and therefore Dauid might lawfully recouer them Vatab. 3. Some thinke that this difference betweene Saul and Dauid herein dependeth vpon the secret counsell of God which can not be searched out Borr. but I rather insist vpon the former reasons 4. Now they diuided the whole pray into two parts which consisted either of the cattell which were taken from Ziklag which are called his that is Dauids cattell or of such cattell as the Amalekites had robbed and spoiled from other places and this was driuen before the other and they called it Dauids pray not onely for that the praise of the victorie redoundeth to the captaine Mart. but because Dauid was the onely cause of this exploit in consulting with God by whose direction this enterprise was taken in hand and by this meanes they make amends for their former ouersight when in their heate they would haue risen against Dauid Pellican And further it is called Dauids pray because the other part of the spoile was to be restored to the inhabitants of Ziklag againe 8. Quest. v. 23. How Dauid could call them brethren which in the former verse are said to be wicked men 1. Dauid calleth them brethren either in respect of their nation and countrey being all of Israel or because they were all of one profession and religion and though they were now euill disposed yet he perswaded himselfe that they might come to be of a better minde whereby we are