Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	jew_n	lord_n	sabbath_n	1,983	5	9.0788	5	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

cheife shepheard and that he will not become his disciple whose example he neglecteth to imitate Thus it appeareth by the Scripture and by the practise of the Church what necessitie is laid vpon preaching and what curse hangeth ouer them that are negligent in the Lords worke that euery Lords day the spirituall Manna of Gods word should raine downe vpon the people It pitieth my heart therefore that some men should so much forget themselues as to call them Sabbatarians which require this dutie at the Pastours hands to sanctifie the Lords day continually with the preaching of the word of God and further are not afraid to call these positions and the like as that the Lords day must necessarily be kept now of all Christians that it is not lawfull to vse the seauenth day to any other ende but to the holy and sanctified ende to the which the Lord appointed it that we be restrained vpon the Sabbath day from worke both hand and foote as the Iewes were that the Church hath no authoritie to set vp any day like to the Sabbath day these and the like conclusions one is not ashamed to call Sabbatarian errors and impieties more then either Iewish or Popish superstition a new Idol noisome doctrines tending to schisme and sedition yea hereticall assertions Let such an one take heede how he raile vpon Gods ordinance and institution which can not be too much honoured and howsoeuer he may turne his penne in his heat against his brethren let him not oppose himselfe against the sacred institution of God in the Sabbath as he hopeth one day to enioy the euerlasting Sabboth CHAP. XIII 1. Quest. v. 1. How Saul is saide to haue beene one yeere in his kingdome 1. WHereas the words in the originall are Saul the sonne of a yeare in his raigne some doe read thus Saul was the sonne of a yeare when he began to raigne Lat. that is innocent as a child of a yeare old as the Chald. Pellican but this interpretation seemeth to be coact and forced because mention is made of two yeares that he raigned in the next words he should be there expounded also to haue beene as one of two yeere old neither is it true that Saul was or could be so innocent as a child of a yeere old 2. Wherefore others doe referre it vnto the time from his vnction and inauguration that a yeare was expired Vatab. Genevens Osiand but that can not be for as yet the seuen daies were not expired which Samuel set vnto Saul to stay for him in Gilgal v. 8. 3. Some finding this doubt to be very difficult doe thinke that in this place it was expressed how old Saul was when he began to raigne and how long he raigned but that in continuance of time the place was corrupted and changed but giue this libertie thus to answer proposed doubts by imagining the text to be corrupt and it will greatly empaire the credit and authoritie of the Canonicall and authenticall Scriptures 4. Therefore the best solution is that Saul was now in his first yeare while these things were done mentioned in the two former chapters and in this Chimchi Iun. and though in the originall it is said onely the sonne of a yeare neither one nor first is added yet by the correspondencie of the number of two yeares afterward expressed here that word one or first may be well supplied 2. Quest. v. 1. How Saul is said to haue raigned two yeares ouer Israel 1. Some vnderstand it that he raigned but two yeares in all ouer Israel Osiand but the many warres which Saul had with the Philistims and other enemies c. 14.47 and the long persecution of Dauid and the time of Dauids abode in Ziklag which was a yeare and foure moneths c. 27.7 doe make euident proofe that Saul was king aboue two yeares Iosephus also writeth that Saul raigned while Samuel liued 18. yeares and after his death 20. yeares c. 15. lib. 6. de antiqu And S. Paul giueth to Saul and Samuel together 40. yeares Act. 13.21 All this sheweth that Saul raigned more then two yeares 2. Some other expound it thus that Saul raigned two yeares before he tooke vpon him the state of a king Genevens but raigned without any pompe as the Romane Dictatours not yet hauing any garrison or guard of souldiers Pellican but this can not hang together seeing it is said before he had beene a yeare king or was in the first yeare of his kingdome as he raigned the first yeare so he raigned the second if he tooke not vpon him the state of a king for two yeares how it is said he had beene king one yeare beside this busines expressed in this and the next chapter in the choosing of three thousand men and encountring with the Philistims sheweth that he tooke vpon him to be king as likewise in the 11. chap. when he sent a peremptorie message ouer all Israel that they should come forth after Saul Samuel 3. Therefore the meaning is that he raigned two yeares that is lawfully before the Lord reiected him which was vpon his returne from Amalek when he had disobeied the commandement of God c. 15. and immediatly after the Lord commanded Samuel to anoint Dauid king and then the spirit of God departed from Saul so in right he raigned but two yeares then he vsurped the kingdome afterward Vatab. Borr. as it is said c. 14.47 he held the kingdome ouer Israel that is by violence and tyrannie 3. Quest. v. 2. Of Sauls age when he began to raigne Although it be no where expressely set downe how olde Saul was when he began to raigne yet it may be coniectured that he was of good yeares seeing in the first yeare of his raigne he had a sonne namely Ionathan that was able to take vpon him a charge of souldiers as this verse sheweth that a thousand of the garrison which Saul had chosen out were with Ionathan in Gibeah and in the next chapter Ionathan with his armor bearer slew twentie men of the Philistims this sheweth that Ionathan could not be much lesse then twentie yeare old and Saul his father fourtie or thereabout Pellican 4. Quest. v. 3. Of the place where Ionathan smote the garrison of the Philistims 1. Some read Ionathan smote the garrison of the Philistims which was in the hill namely at Kiriathiearim where the Arke was Vatab. Genevens Some thinke it was an hill in the confines and borders of Israel where the Philistims had a garrison Osiand 2. But it is rather taken here for a proper name Ghebah which is the same v. 2. called Gibeah sometime it is named Gibeah of Beniamin v. 15. sometime Gebah of Beniamin v. 16. sic Ar. Pag. Chal. Pellican Iun. Iosephus also saith that this garrison of the Philistims held a castle neare vnto Gabah where Ionathan did discomfite them See before c. 10. quest 5. 5. Quest. v. 5. Of the number of the Philistims that gathered them to battell

the necessitie of hunger vrging him and that the Priest might lawfully giue thereof vnto him 2. The reason hereof is that ceremonies and externall rites must giue place to charitie for as the second table must giue place to the first as Abraham beeing commanded of God to kill his sonne which he did in purpose and counsell though it be forbidden in the second table to kill yet Abraham was to yeild his obedience to God which is commanded in the first table so the ceremoniall law is wholly to giue place to the morall when as both can not be kept together as the health life and safetie of man wherein our loue and charitie is seene is to be preferred before a ceremonie our Sauiour healed vpon the Sabboth day because the ceremonie of rest was to giue way vnto charitie the Macchabees therefore were in error that refused necessitie so compelling to fight vpon the Sabboth day so here the Priest and Dauid both should haue sinned if he should haue suffered Dauid to perish and Dauid should haue chosen rather to die then to eate of the hallowed bread 3. And this libertie which first was brought in by Christ and by him communicated to his members is grounded vpon the will of the author and instituter of the ceremonies who would haue all morall duties preferred before them as he saith I will haue mercie and not sacrifice 4. Here then their superstition is reprooued which preferre the obseruation of ceremonies before morall duties as the Pharisies which neglected Gods commandements to establish their traditions as if a Iewe should die rather then eates swines flesh in case of necessitie or among the Papists a Carthusian should choose rather to starue then to eate flesh so in Poperie they will rather suffer their Priests and Votaries to burne in lust and to commit vncleannes then to permit them to marrie they would punish a man more for eating flesh in Lent then for committing fornication which censuring of the transgression of ceremoniall obseruations beyond the breach of morall duties is displeasing in the sight of God wheresoeuer it is practised 5. But yet this is a different case when the breach of a ceremonie carrieth with it the transgression of some morall dutie for in that case a man ought rather to die then to be forced to that transgression where there is no necessitie as the Iewes did well to offer themselues to death beeing vrged by cruell Antiochus then to eate swines flesh because it would haue shewed a renouncing of the law and flat disobedience to Gods commandement so for a Christian to eate things sacrificed to Idols for his necessitie when it may be done without offence is lawfull as S. Paul sheweth 1. Cor. 10. but to eate it in approbation of an idol beeing thereunto compelled by the enemie were a deniall of his profession sic fere Martyr 8. Quest. v. 4. Whether the Priest did well in requiring of Dauid abstinence and cleannes from women 1. Some thinke that this was a preposterous and ridiculous question as Hierome calleth it for what if Dauid had not beene free from lying with women namely with his wife for other women the Priest meaneth not for Dauid beeing an holy man the Priest could not suspect of incōtinencie would he haue suffered Dauid rather to starue then to eate of the shew bread Againe there can be no precept shewed in all the Scripture that the companie with the wife did contaminate to this effect Pet. Mart. who seemeth to denie that the matrimoniall act did bring so much as a legal impuritie with it But this can not be denied that by Moses law there was an imputation of some legall vncleannes vnto carnall copulation as both appeareth by the analogie of that precept Exod 19.15 where the people are commanded not to come at their wiues for three daies beeing to appeare before the Lord in Mount Sinai Iun. as also by that law Leuit. 15.18 which place is truly translated thus A woman when a man lieth with her by carnall copulation they shall both be washed with water which place though Pet. Mart. contend to be vnderstood of such as had a flux or running of their seede yet by comparing it with Leuit. 18.20 it will appeare to be taken in the other sense where the same words shichbath zaragh is taken for carnall copulation semen concubitus But this was no vncleannes in nature but onely in the ceremonie as it appeareth by the clensing and purgation which was onely ceremoniall by water And the reason of this precept was that by this meanes they should liue temperately and soberly in mariage and not giue themselues ouer vnto fleshly pleasure seeing after euery such act they were vncleane to the euen 2. But in the other assertion that this question propounded by the Priest at this time was rash and vnseasonable I rather consent with P. Mart. then vnto Iunius who seemeth to thinke that the Priest consulted with God herein and was directed by his oracle to require this preparation Indeede the Priest consulted with God for Dauid c. 22.10 and it seemeth by the Lords appointment gaue him the victualls and the sword but concerning that condition of legal puritie the Priest required it of himselfe the Lord knew how it was with Dauid at that time and what if Dauid had beene vncleane he must not haue starued and for as much as laie persons were vncleane by the law in respect of eating of the hallowed bread seeing necessitie dispensed with one part of the ceremonie it might also with the rest 3. As they are in one extreame which will not admit so much as a legall impuritie which is no disparagement to mariage seeing the virgine Marie after that holy birth was also purified according to the law from a legal imputation Luk. 2.22 So they are further wide in an other extreame that would make it an Euangelicall impuritie forbidding any immediately after such carnall knowledge to communicate in the Eucharist As it standeth thus in the decrees fathered vpon Hierome Sciatis fratres charissimi quod quicunque vxori debitum reddit non potest vacare orationi nec de carnibus agni comedere licet Knowe ye brethren that whosoeuer rendreth the due to his wife can not giue himselfe to prayer nor eate of the flesh of the lambe Caus. 33. qu. 4. c. 1. For if the duties of mariage hindred praier then they must altogether be omitted and so consequently mariage it selfe abolished seeing we ought to pray continually as the Apostle exhorteth 1. Thess. 5.17 No day nor night is to be intermitted without praier then by this reason men that are married should refraine both day night Indeed the Apostle would haue them that maried to abstaine for a time with consent to giue themselues to fasting and praier 1. Cor. 7.5 but he meaneth extraordinarie praier such as is ioyned with fasting not ordinarie and daily praier which is not to be intermitted then as abstinence