Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	corporal_a	die_v	moab_n	418	4	16.6328	5	false

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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

some punishment is inflicted vpon him 1. The Romanists vpon this example doe ground that assertion of theirs that the sinne beeing remitted the punishment may still remaine which they make the ground of their purgatorie-paines where for a while they whose sinnes are pardoned do yet indure some torment 2. But this doctrine hath no warrant from Gods word for where God once remitteth sinnes he remembreth them no more they shall not be mentioned Esech 18.22 but if the punishment of sinne should remaine there a remembrance of sinne is also reuiued wherefore together with the sinne paena vltionis the punishment of reuenge is remitted those penalties which remaine are for the example of others and the further admonition of the parties themselues non sunt paen● irati sed amantis Dei they are the chastisements not of an angrie but a louing God Mar. 12. Quest. Of the diuerse punishments of adulterie The punishment which is imposed vpon Adulterie is either diuine or humane and this is either Ciuill or Ecclesiasticall which shall be breifly shewed in their order 1. The Diuine censure is either that which is grounded vpon the law of nature or declared more euidently in the Scripture By the first law of nature euen the Gentiles and others before the law written iudged adulterie worthie of death as Abimelech decreed that whosoeuer touched Isaak or his wife should die the death Gen. 26.11 Potiphar adiudged Ioseph for the like suspicion though most false vnto the place prison of capitall offenders Gen. 39. Iudah gaue sentence that Thamar who had plaied the whoore beeing promised and so espoused to Selah to be burned By the positiue and written law of Moses the adulterer and adulteresse were to die though the one were not actually maried but onely betrothed Deut. 22.23 2. Humane Ciuill lawes were of diuerse sorts some were corporall in the chastisment of the bodie without death The Egyptians as witnesseth Diodorus Siculus did cut off the nose of the adulteresse and did beate the adulterer with many stripes almost to death Zalenius among the Locrensians made a law that the adulterer should loose both his eyes and it so falling out that his sonne was taken in adulterie he to satisfie the law caused one of his sonnes eyes to be put out and one of his owne as Aelianus testifieth lib. 13. Among the Germanes witnesse Cornelius Tacitus the adulteresse was stript naked her haire beeing cut off and her husband beat her vp and down with a staffe The people called Laciadae as Suidas or Placiadae did punish the adulterer about his priuie parts Some punished adulterie with publike shame and infamie as Plutarke writeth how the people Gortinei would bring them forth into publike view Plut. in Prob. which were taken in adulterie and crowne them with wooll shewing thereby their effeminate nature the Cumians set the adulteresse vpon a stone where she was mocked of all the people and then caried about vpon an asse and euer after that was in disdaine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse-rider Among the Romans the law of Augustus Caesar called lex Iulia thus prouided against those which committed adulterie 1. The adulterer and adulteresse were both held as infamous persons the adulteresse straight after she was deprehended in the fact the adulterer after he was publikely condemned 2. They lost the dowrie and marriage gift 3. The accuser in this case could not be agreed with for money as in other capitall crimes 4. The woman could not accuse the husband of adulterie but the husband the wife or her father or her brethren 5. It was not lawfull for the man to kepe his wife conuicted of adulterie but he was held as a bawde to his own wife neither was it lawfull for any to marrie her 6. By this law they were punished which did but sollicite others to adulterie 7. The souldiers which committed adulterie were discharged from their coulors Beside this ignominie and shame among the Romans such incurred the adulteresse was brought forth publikely in her husbands gowne and sometime such were condemned to the brothelhouses and stewes But Theodosius abolished that euill vse least sinne should by this meanes be added vnto sinne Some haue punished adulterie with death as the Arabians as Strabo witnesseth Among what nations adulterie wa● punished by death lib. 16. Saletus the Cratonian made a law that adulterers should be burned aliue as Lucianus testifieth And beeing himselfe detected of adulterie hauing by an oration in his owne defense almost perswaded the people to haue compassion toward him he voluntarily leaped into the fire Among the Athenians it was lawfull to kill the adulterer taken in the deed doing as is euident in the oration of Lysias which treateth of the death of Eratosthenes the adulterer Among the Romans likewise it was lawfull so to doe in the time of Cato before the Iulian law as Seneca in his declamations putteth the case of one that disinherited his sonne because taking his wife with one in adulterie and bidding him to kill them both he refused to doe it But afterward this libertie was restrained the husband was forbidden to kill his wife taken in adulterie the adulterer he might least that men by this meanes might haue practised against their wiues Further Iulius Caesar put one to death for playing the adulterer with a certen matrone Opilius Macrinus vsed to burne the adulterer and adulteresse together Aurelianus as Vopiscus testifieth caused a souldier which had defloured his hosts wife to be rent in sunder by the toppes of trees tied to his bodie Augustus caused Proclus to die for adulterie Constantine made a law decreeing capitall punishment vnto adulterers which continued vntill the time of Hierome who writeth of a woman suspected of adulterie seauen times smitten with a sword Iustinian after mitigated this law on the part of the adulteresse Epist ad Innoc. decreeing such to be beaten with clubbes and then thrust into a monasterie but concerning the adulterer the punishment remained still Tiberius banished the adultresse 200. miles out of the citie the adulterer was expelled out of Italie and Africa And such were the ciuill punishments inflicted vpon such as committed adulterie Mart. 3. And such for the most part were the ciuill ordinances and decrees against adulterie as we haue seene the Ecclesiasticall censures were also of diuerse sorts 1. In some places they denied the peace of the Church to adulterers neuer admitting them to the communion some recieued such but after a long time of penance Cypriane misliked their rigour that vtterly denie reconciliation vnto them but altogether exclude them lib. 4. epistol c. 2 2. The Ancyrane synod imposed vpon adulterers seauen yeares penance c. 14. which the Eliberine counsell brought to fiue yeares 3. Ministers and Clergie men committing adulterie were for euer remooued from their ministerie distinct 81. c. 11.12 4. The councell of Neocaesarea decreed that if a Ministers wife fell into the sinne of adulterie hee should dismisse

that ende had reared vp a pillar to be a monument of his fame vnto posteritie now in stead of that pillar he shrowded vnder an heape of stones Pellic. 3. So was the king of Hai serued there was laid vpon him beeing dead an heape of stones Iosh. 8.29 and the fiue Kings whom Ioshua ouercame Iosh. 10.27 16. Quest. Of Absaloms children v. 18. 1. Some thinke that whereas it is said before c. 14.27 that Absalom had three sonnes and a daughter that all his children were now dead sic Geneuens but it is not necessarie to thinke that all of them were taken away but onely his sonnes as the words of the text are for he said I haue no sonne c. 2. Iosephus is of opinion that his sonnes were not dead alreadie but he prouided if they should chance to die without issue that by this pillar he should be remembred but the text is plaine that they were dead at this time as the Chalde well expresseth non est mihi filius superstes c. I haue no sonne left 3. God therefore had now depriued him of his three sonnes mentioned before c. 14. Iun. he that was so vnnaturall to his father was not worthie to haue any children Pellic. 17. Quest. v. 21. Of the Cushite whom Ioab sent with the newes vnto Dauid 1. Some read Cushai as though he were the same with that Cushai before mentioned which was Dauids friend Osiand but there is great difference in the names that is Cushai with pathah this Cushi with chirieh and that Cushai was yet a follower of Absalom and was not returned to Dauid 2. The most take it for a proper name that he was called Cushi Montan. Pag. with others 3. But he was rather a Cushite that is an Aethiopian as the word is taken Ierem. 13.23 and in diuerse others places and therefore he is afterward called the Kings seruant v. 29. for that cursed posteritie of Cham became seruants to Sems seede according ●o Noahs prophesie Gen. 9. sic Iun. Pellic. Borrh. some thinke he might be so called of his colour and yet an Israelite born Vat. but the other is more probable 18. Quest. v. 29. Whether Ahimaaz knewe not of Absaloms death It is without question that Ahimaaz was not ignorant of Absaloms death for Ioab had yeilded that as a reason v. 20. why he would not send him with the message to the King because the kings son was dead But Ahimaaz of purpose concealed it for these reasons 1. Because as before he had brought heauie newes to Dauid c. 17.20 so now he desireth to bring good newes Bor. 2. He would not all at once tell the king of his death least he might haue bin oppressed with grief but leaues him in suspence that he might by little and little digest his sonnes death 3. Ahimaaz did it also in respect of himselfe for he knew that as the euil tidings is not welcome so neither is the messenger thereof accepted like as the patient doth loath the very cup out of the which he drinketh his bitter potion 4. By this then we are taught these points of good discretion first that we put off the relation of euill newes to others where we are not vrged by necessitie secondly that when we doe tell hard newes we should doe it by degrees for many vpon the sudden report of heauie things haue presently died Osiand 19. Quest. v. 33. Why Dauid mourneth for Absalom 1. Dauids naturall affection which he could not hide did mooue him thus to take on for his sonne as also the consideration of Gods iust iudgment against him for his sinne Genev. 2. As also Dauid therin saw the accomplishment of Nathans prophesie against his house for his owne sinne which was the cause of these great calamities Bor. Pell 3. He considered that Absalom died in his sinne without repentance and therefore he mourneth not so much for Absaloms corporal death as for the perill and danger of the saluation of his soule Osiand 20. Quest. v. 33. Why Dauid wished to die for Absalom 1. He feared least his sonne dying in his sinne without repentance died out of the fauour of God his owne death he feared not beeing assured that he should die in Gods fauour and therefore he desired by his corporall death that he had redeemed his sonnes life that he might haue liued to repent him Osiand 2. He wished to die rather then to liue to see the miserie and calamitie which he foresawe by Nathans prophesie was like to fall vpon his familie and posteritie Pellic. 3. He was herein a type and figure of Christ who offered himselfe to death for those which persecuted him Bor. 4. The Hebrewes vainely here imagine that Absalom by Dauids teares and prayers was deliuered from hell and taken into paradise but no mention is here made of Dauids prayers at all Pellic. which he would not haue omitted if he had thought that prayers were auaileable for the dead Osiand nay he had shewed the contrarie when he left praying for the child after he knew it was dead CHAP. 19. 1. Quest. v. 6. Of Ioabs speach to Dauid 1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king otherwise then it became him Iun. 2. And he chargeth Dauid with some vntruth for though he loued his enemies yet did he not hate his friends Osian 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies as in slaying the Amalekite for killing Saul and Rechab and Baanah for the death of Ishbosheth now thou hatest me for killing Abner before and Absalom now Osian 4. True it is that we are in a certaine degree to loue our enemies to pray for them and to wish their amendement but we are not so to loue them How our enemies are to be loued but that the glorie of God and safetie of his people ought to beare a greater sway with vs whereunto Ioab hath respect and therefore wisely admonisheth the King Bor. though somewhat more sharpely then became him 2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast 1. Some thinke that Dauid had iust cause to remooue Ioab from his place both for that he so vnmannerly behaued himselfe in words toward him and for that he had killed Absalom contrarie to his commaundement Iun. Osian but neither of these was a sufficient cause seeing Ioab in both these intended Dauids good and the safetie of the people 2. Wherefore the better opinion is that Dauid herein shewed his humane affection both because Ioab had before by his valour deserued that place 1. Chr. 11.6 and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice Bor. and he did this in policie as he did before purpose to aduance Abner for the same cause so now he would preferre Amasa thinking by this meanes to winne the hearts of the rest Pell Gen. 3. Yet seeing Dauid did

the warre ought by Dauid to haue beene protected Vriah himselfe also was an innocent and harmelesse man and therefore the sinne was the greater 4. Dauids person also beeing considered the offence was the heauier who was a Prophet and a King and therefore gaue great offence by this euill example Borrh. 3. The Hebrewes to excuse Dauids sinne haue deuised that it was the vse that they which went to battell gaue their wiues a bill of separation to marrie where they would But this is their fiction for if there had beene any such vse to make it lawfull to marie such women so separated by bill of diuorce what needed Dauid so to haue practised against Vriah and why did the Prophet afterward reprooue him But if they say such a bill was but to take place after the husbands death then was it superfluous for by death without any such bill the marriage was fully dissolued Martyr CHAP. 12. 1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid DAuid had a sonne called Nathan c. 5.14 but he could not bee Nathan the Prophet Mar. as may appeare by these reasons 1. Nathan was borne vnto Dauid in Ierusalem and therefore in respect of his yeares could not then be a Prophet when Dauid consulted with Nathan about the building of God an house which was in the beginning of his raigne in Ierusalem c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne and to declare the iudgements of God against him That the Lord would raise vp euill against him euen out of his owne house Dauids owne sonne had not beene a fit messenger of such hard tydings neither would his speech haue beene so much regarded at Dauids hand 3. Therefore as Dauid had Gad the Seer to aduise him before so now he hath Nathan the Prophet 2. Quest. How long after Dauids adulterie Nathan was sent vnto him 1. It is euident that Dauid slept in this sinne toward 10. moneths Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet after so long a time Nathan was sent vnto him not as some thinke as watching his best opportunitie because when the heate of mens affections is allayed it is the fittest dealing with them for the more one is grounded by continuance in his sinne the more hardly is he brought to repentance 2. Neither is it like that Dauid in the mean time was otherwise admonished and put in minde of his sinne as by reading the scriptures and by remembring himselfe of Vriah his words vnto him Mart. for it appeareth by Dauids answer to Nathan wherein he giueth sentence against himselfe that Dauid was not yet awaked from his sinne 3. But it pleased God thus long to deferre the Prophets comming vnto him that herein might appeare the weakenesse and impotencie of our nature which is neuer able of it selfe to rise vnto repentance Osiand 4. And God herein also manifesteth his loue toward his elect in that he will not suffer them to lie downe in their sinne but euer calleth them home in time Pellic. 3. Quest. Why Nathan speaketh to Dauid in a parable 1. Iosephus thinketh this to be the reason thereof because Nathan beeing a prudent man considered that Princes were headstrong dum affectibus suis rapiuntur while they are carried with their affections and therefore he concealeth at first the threatening of iudgement but Nathan had experience of Dauids mild nature specially in matters to God-ward and therefore this was not the cause 2. But Nathan speaketh in parable 1. both to keepe a meane and measure in his reprehension that it should not be too sharpe Mar. 2. Non invadit durius quia praenouerat conuertendum hee doth not set vpon him roughly because he knewe that he should be conuerted Pellic. 3. And by this kind of couert speech Dauid is brought to giue sentence against himselfe 3. Some thinke that Nathan spake this vnto Dauid in the hearing and presence of his captaines and Princes but it is more like that Nathan did admonish him priuately the more easily to winne him Mar. 4. And Nathan reuealing vnto Dauid his sinne in particular as though he had bin therein of his counsell receiued this direction no doubt from the Lord. 5. Though Dauid himselfe were a Prophet yet a Prophet is sent vnto him tanquam medicus ad medicum sed sanus ad aegrotum as one Physitian to an other but the sound to the sicke as Chrysostome saith 4. Quest. v. 4. Of the stranger that came to the rich man 1. Rupertus by this stranger vnderstandeth the deuill who came vnto this rich man Dauid who would not be entertained with any of Dauids owne wiues whom Dauid might lawfully vse but stirreth him vp to desire strange flesh 2. Some more fitly by this stranger would haue concupiscence vnderstood which should haue but a strangers entertainement with vs not be as an in-dweller Mart. Osiand 3. But it is not necessarie to presse euery part of a parable it is sufficient if it hold in that wherein the application consisteth as the purpose of the prophet here is to lay open the wrong which Dauid had done in taking his neighbours only wife himselfe hauing many 5. Quest. v. 5. Whether the sentence of death pronounced by Dauid were according to the Lawe The Lawe of Moses against theft was that the theife should restore fiue oxen for one and fowre sheepe for one Exod. 22.1 but here Dauid giueth sentence of death against the oppressor 1. Some thinke that Dauid thus speaketh onely to exaggerate the offence not as meaning he should die like as a Iudge may say to shewe the greatnesse of the male-factors offence that he is worthy of a thousand deaths but it appeareth by Nathans answer afterward vnto Dauid vpon his repentance v. 13. thou shalt not die that Dauids meaning was that such an offender indeede was worthie to die and so Iosephus also vnderstandeth it 2. Some answer that it was in the Iudges power to adde to the punishment or take from it pro ratione circumstantiarum according to the circumstances Martyr which may indeede bee safely affirmed in punishments of the same nature and kind as in pecuniarie mulcts and corporall castigations but to change the kind of the punishment as to inflict death vpon the malefactour where the lawe imposed not the penaltie of death might seeme an open and apparant transgression of the lawe 3. Therefore the best answer is that euen by Moses law some kind of theft might be censured with death as he that did breake thorough an house he might be slaine Exod. 22.3 this theft then beeing ioyned with rapine and violence and beeing a theft of wantonnesse not of necessitie as when one stealeth to satisfie his hunger might iustly receiue the sentence of death 4. And beside Dauid adiudgeth that he should restore foure fold according to the Law Exod. 22.1 but some vnderstandeth dubble fourefold that is

17. q. 5 Whether he did well in discouering the counsell of Achitophel 17. q. 6 Dauid Why hee mourned for Saul and Ionathan 1. q. 3 How and when he taught the Israelites to shoote 1. q. 5 Why and how he asked counsell of God 2. q. 1 Why againe annointed King 2. q. 3 Why he did not seeke by force of armes to recouer the kingdome 2. q. 4 Of Dauids sonnes borne to him in Hebron 3. q. 2 Of Dauids concubines wiues and sonnes 5. q. 11 How long Dauid raigned ouer Israel 5. q. 4 How Dauid blessed the people 6.22 His confession of his sinne 12. q. 11 His going barefoote 15. q. 10 Dauids rashnesse in giuing Miphibosheths goods to Zibah 16. q. 2 From whence hee had his supplie of men against Abshalom 18. q. 2 Why the people would not haue Dauid to goe to battell 18. q. 2 How he was as tenne thousand 18. q. 3 Why they wished him to staie in the citie 16. q 4 What number of men Dauid had in his armie 16. q. 5 In what place Dauid stood when he saw the armies goe out 16. q. 6. Of the last words of Dauid 23. q. 1 How his feete were like hinds feete 22. q. 11 Dauid offreth himselfe for his people 24. q. 15 Daunsing Of Dauids dauncing before the Arke 6. q. 19 Degrees Forbidden in marriage whether they may be dispensed with 13. q. 7 Eglah Why onely called Dauids wife 2. q. 4 Election Not by workes 7. q. 16 Eleazar One of Dauids worthies 23. q. 12 Elkanan Whether hee killed Goliah 20. q. 15 Ephod Of Dauids linen Ephod what garment it was 6. q. 20 Ephraim Of the wood of Ephraim 16. q. 8 Eyes The wandring of Dauids eyes 11. q. 4 Famine Of the time when the famine was sent 21. q. 1 Wherefore it was sent 20. q. 3 Of seuen yeares famine offred to Dauid 24. q. 9 Fathers How children are punished for their fathers offences 3. q. 17.20 q. 7 Fortitude Diuerse kinds of fortitude 10. q. 6. Funerall Dauids funerall Epitaph of Saul 1. q. 7 Funerall sermons how lawfull 1. q. 7 The order and parts of Dauids funerall song 1. q. 11 Gath. Why Dauid saith tell it not in Gath it beeing knowne alreadie 1. q. 8 Ghob The place where the Philistims fought 20.4 Gibeonites When Saul slew them 20.4 How said to be a remnant of the Amorites 20.5 Gilboah Whether it were stricken with barrennesse vpon Dauids curse 1. q. 10 God No way the author of sinne 16. q. 7 Gods prouidence and mans will how they may stand together 16. q. 8 Of Dauids choise to fall into the hands of God 24. q. 10.11 Gyants How said to be slaine by the hand of Dauid 20.16 Hadadezer Of Dauids battell with Hadadezer 8. q. 4 What number of chariots Dauid tooke from him 8. q. 5 Harepha The Father of Ishibenob 20. q. 13 Hebron Why Dauid is directed to goe to Hebron 1. q. 2 Why Abshalom maketh choise of Hebron 15. q. 4 Hell How Christ suffered the sorrowes of hell 22. q. 4 Horse Why Dauid houghed the horse 8. q. 5 Why hee reserued some of them ibid Host. Against the carrying about of the consecrated host 5. q. 12 House Of Dauids purpose to build God an house 7. q. 2 How God notwithstāding Dauids vow would not haue him build him an house 7. q. 3 Wherefore God would not haue Dauid build him an house 7. q. 5 Whether Dauids desire to build God an house were simply acceptable 7. q. 6 Iabesh Gilead Of Dauids kind message vnto them 2. q. 5 Iasher What the booke Iasher was 1. q. 6 Idlenesse Of Dauids idlenesse 1. q. 3 Iithra The father of Amasa 7. q. 10 Ierusalem Of the name thereof 5. q. 5 Why Dauid fled from Ierusalem from Absalom 2. q. 6 Images How Dauid serued the images of the Philistims 5. q. 12 Ioab His answer to Abner 2. q. 18 Of his treacherous killing of Abner 3. q. 15 Dauids curse vpon Ioab for that murther 3. q. 17 Why Dauid cursed not Saul for the slaughter of the Priests as well as Ioab for this 3. q. 17 Why Dauid bid Ioab mourne for Abner 3. q. 18 Whether Dauid offended in deferring the punishment of Ioab 3. q. 22 His valiant courrage against the enemies of God 10. q. 5 Whether it were true fortitude in Ioab 10. q. 6 Ioabs readinesse to satisfie Dauids mind concerning Vriah 11. q. 9 Of Ioabs answer returned to Dauid 11. q. 12 Why Ioab dealeth couer●ly with Dauid to bring againe Abshalom 19. q. 2 Of the reward which Ioab promised to haue giuen the souldiers that brought tidings of Absaloms death 6. q. 11 Of the souldiers answer to Ioab 6. q. 12 Why Ioab taketh three dartes 6. q. 13 Whether Ioab sinned in killing Absalom contrarie to Dauids charge 6. q. 15 Of Ioabs sharpe speach to Dauid 19. q. 1 Of Dauids purpose to remooue Ioab from being Captaine of the host 19. q. 2 Of Ioabs restitution to his office 20. q. 14 Ionadab His wicked counsell to Amnon 13. q. 4 His speach to Dauid when Amnon was slain 3. q. 1. Ionathan Of his obedience to his Father 1. q. 12 His loue to Dauid 1. q. 13 Dauids kindnesse to Ionathans posteritie 9. q. 1. Iordan Now Dauid escap●d ouer Iordan 7. q. 8 Ishbosheth Whether he raigned only two yeares 2. q. 8 Of the disguising of the Captaines that killed him 4. q. 3 Of Ishbosheths secure sleepe 4. q. 4 Of Dauids answer to the Trayters that brought Ishbosheths head 4. q. 6 Why their hands and feete were cut off 4. q. 7 Israel Of the contention betweene Israel and Iudah about Dauid 19. q. 12 Gods wrath wherefore kindled against Israel 2. q. 1 Ittai the Gittite Who he was 15. q. 7 Kings Haue power ouer Ecclesiasticall persons 8. q. 12 Their state vncertaine 17. q. 12 Lie Whether one in humilitie may make a lie of himselfe 9. q. 6 Mercie Why Dauids mercie to Ionathan is called the mercie of the Lord. 9. q. 3 Merit We merit not at Gods hand 2. q. 5 Metheg Ammah What is signifi●d thereby 8. q. 1 Michol Why Dauid sendeth to haue Michol his wife deliuered him 3. q. 12 Her deriding of Dauid 6. q. 23 Of Dauids answer to Michol and his defence 6. q. 24. Of Michols punishment 6.25 Of Michols fiue sonnes 20.9 Millo What place it w●s 5. q. 9 Miphibosheth Why mention is made of him 4. q. 2 Of Dauids kindnesse to Miphibosheth 9. q. 4 Why he calleth himselfe a dead dogge q. 5 Whether he did indeed ●ate at the kings table 9. q. 7 Why Miphibosheth saith all of Sauls familie were worthy of death 9. q. 7 Whether Dauid offended in deuiding Miphibosheths lands 19. q. 8 Why Dauid smote Moab seeing the Israelites were forbidden 8. q. 2 How Dauid measured Moab with a cord 8. q. 3 Monamachie see Cumbates Mule Whēce Dauids sonnes had their mules 3. q. 12 Musicke Of Dauids playing on instruments of