Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	elder_a	marry_v	10,918	5	9.6530	5	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

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

may admit degrees 3. Quest. v. 8. Of Sauls hatred toward Dauid 1. Saul is giuen ouer to be tormented of his owne affections at once he is inuaded with anger feare and enuie which bringeth forth hatred at the last first he is angrie with the women without cause for they had ascribed vnto Dauid no more then he deserued for in killing Goliath he had done as great seruice as ten thousand could haue done and they gaue vnto Saul more then he deserued as Chrysostome sheweth homil de Davide Saule for Saul had continued 40. daies in the campe suffering the Philistim to make his vaunts and did nothing yet least they should seeme altogether to disgrace Saul they say Saul hath slaine his thousand Next vnto his anger followeth his feare he beginneth to be iealous of his kingdome saying What can he haue more sauing the kingdome then he falleth to enuie Dauid and to be suspicious of him he had an eye vnto Dauid from that day forward v. 9. and last of all he hateth him and deuiseth mischiefe against him Martyr 2. This enuie which Saul bare vnto Dauid brought these enormities with it first he therein opposed himselfe against the will and counsell of God who had determined and set it downe that Dauid should be King Dauid did not so who beeing driuen out of Ierusalem by his sonne doth meekely submit himselfe to the Lords pleasure saying If he say thus vnto me I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15.26 Secondly Saul is violently caried with this streame of enuie to hate Dauids vertues euen that for the which Dauid was worthie to be loued Thirdly this enuie tended vnto Sauls owne hurt it was as a fire in his bosome and as a worme continually gnawing vpon him not suffering him to haue any rest so enuie is a sinne against God against man and most of all the enuious person sinneth against his owne soule Borr. 4. Quest. v. 10. How Saul is said to haue prophesied 1. Some doe interpret that he was madde Chal. but to play the Prophet simply is not to be madde 2. Some thinke he is said to prophesie because he spake in his fitts he knew not what he vttered straunge words and phrases farre from the capacitie of other as the Prophets vttered parables as Avicenna noteth that madde men in their fitts many times vtter straunge languages and words which they neuer learned nor vnderstood Mart. 3. Some take it to be spoken according to the opinion of the vulgar sort who when men prophesied thought they were madde as Iehu his companions called the young man which Elisha sent to anoint Iehu king madde fellow 1. king 9. and those which were madde they thought did prophesie Mart. 4. Some thinke that Saul here vttered sacred psalmes and hymnes as the two Prophets vsed to doe Osiand but Sauls manner of prophesying here and that c. 10. and 19. when he prophesied among the Prophets was not all one for there he did as the other Prophets the spirit of God comming vpon him but here the euill spirit vexed him 5. Therefore the meaning is no more but this that Saul was rauished as a man beside himselfe his speech for manner though not for the matter was straunge and his behauiour outwardly was such as when the Prophets were stirred by the spirit of God Iun. Borr. 5. Quest. v. 11. Of Dauids escaping when Saul east the speare at him 1. Where it is expressed that Saul saide namely within himselfe that is thought as the word is taken often in the new Testament as the Scribes and Pharisies said within thēselues that is thought Borr. it appeareth that though Sauls head were troubled yet he was not starke madde but that he knew what he did some thinke that as men in their sleepe doe dreame of those things which they thought when they were awake so madde men haue reliques of their former euill thoughts remaining but here Saul saide that is thought thus and reasoned within himselfe he was not then altogether depriued of reason but we see the fruits of this his madd prophesying as the spirit wherewith he was mooued was a murtherer from the beginning so Saul intendeth nothing but murther and mischeife 2. Gods prouidence appeareth in deliuering Dauid that as God directed the stone out of Dauids sling to hitte Goliath so he guideth the speare out of Sauls hand that it did not touch Dauid though he by Gods direction vsed the meanes also in declining the stroake Martyr 3. Herein Dauid was a type of Christ who as Dauid here by his sweete musicke would haue allaied Sauls madnes so by the sweete voice of his preaching sought to cure the Scribes and Pharisies of their spirituall madnes and oftentimes escaped their snares which they laid for him Mart. 4. Beside it hath this morall vse that it is lawfull for vs to decline and auoid violence and daunger intended as Dauid did twice at this instant but not to offer violence and reuenge againe Osiand 6. Quest. v. 13. Why Saul set Dauid ouer his men of warre 1. Some thinke that whereas Saul had set Dauid before ouer all his men of warre v. 5. he now to disgrace him maketh him but captaine ouer a thousand but neither was Dauid set ouer all the men of warre for that place Abner had Pellican and that setting Dauid ouer the men of warre is the same here mentioned for when Saul put Dauid from him he made him captaine of a thousand and then he set him ouer his men of warre so Iosephus saith ex satellite tribunum fecit of his harnesse-bearer or one of his guard he made him a tribune or captaine 2. This Saul did partly to prouide for his owne securitie when Dauid was furthest from him Ioseph partly to obiect and expose Dauid vnto danger that he might fall by his enemies whome he did fight against Mart. 7. Quest. v. 17. Of Sauls breaking promise with David concerning his eldest daughter 1. Sauls daughter was alreadie by Sauls promise to be giuen vnto Dauid for vanquishing of Goliath Pellican as Saul broke his promise before so he doth againe for his eldest daughter was giuen to an other 2. This mariage was pretended to be an occasion of further danger vnto Dauid for Saul doth condition with him to fight the Lords battels pretending religion where he intended mischeife that Dauid might be ouerthrowne in battell marriage was ordained for mutuall helpe and comfort but there is nothing of so good institution which is not peruerted and abused by the hypocrites and wicked Mart. 3. Saul would haue the matter so carried as that he might be without all suspition his hand should not be vpon him not so much to auoide sedition among the people or as Kimchi thinketh least he might afterward haue beene brought into question of murder but he pretendeth loue purposing mischeife that Dauid might be the sooner ouertaken suspecting

nothing as then hypocrites are most dangerous when they make the fairest shewes Domitiane the Emperour to whome he intended the most mischeife he would speake the fairest vnto and Herode would haue word returned concerning the child borne king of the Iewes that he might goe and worship thinking indeede to murder the infant Martyr 8. Quest. v. 18. Whether Dauid dissembled when he excused himselfe saying Who am I c. Seeing Dauid was both anointed by Samuel to be king of Israel and beside by the vanquishing of Goliath had made himselfe worthie to marrie the kings daughter as Saul had proclaimed and promised how could Dauid so much abase himselfe as not meete for such a marriage To this it is answered that Dauid did not looke vnto that fauour and grace which the Lord had vouchsafed him in electing him to be king but partly he considereth the great dignitie which was now offered him partly his owne tenuitie and meane parentage and so in respect of himselfe without any dissimulation he confesseth himselfe vnmeete and vnworthie and this lowly and humble minde he still caried toward Saul as Saul at the first when he was of a better spirit did also excuse himselfe when he was first annointed by Samuel to be king Mart. 9. Quest. v. 21. Of the meaning of these words By the other thou shalt contract affinitie with me 1. Some read for two things thou shalt be my sonne in law Lat. which some expound because Dauid had either twise brought vnto Saul the foreskinnes of the Philistims or he had brought him two hundred whereas Saul required but one but as yet Saul had made no mention of any such condition 2. Therefore it is to be referred vnto Sauls two daughters which some interpret thus that whereas the Hebrew phrase is in two thou shalt haue affinitie with me they vnderstand one as Kimchi or the other that is in one of the twaine but then it should haue beene indifferent for Dauid to take either of them which now could not be the indifferencie beeing taken away by the mariage of the eldest alreadie 3. Therefore by two is here meant the second the cardinal number taken for the ordinal as 2. king 15.32 in the two yeare for the second so here Saul meaneth that by the twaine that is the second of his daughters Dauid should become his sonne in law Iun. 4. Most doe here read gener eris thou shalt be my sonne in law but the word chatam signifieth generally to contract or ioyne in affinitie Pag. Iun. as the construction of the word sheweth with the preposition beth with bi with me the sense rather giueth thou shalt contract affinitie with me then be a sonne in law-with me 10. Quest. v. 25. Of these words The King requireth no dowrie of the vse and custome of giuing of dowries 1. Peter Martyr here obserueth that in Dauids time and before the law the vse was not for men to take dowries and portions with their wiues but rather to giue vnto them and vnder the law he thinketh it was the vse for the women to giue their dowries and he citeth that place Exod. 22.16 17. where the law is this If a man entise a maide that is not betroathed and lie with her he shall endow her and take her to his wife if her father refuse to giue her vnto him he shall pay money according to the dowrie of virgins out of this place he seemeth to inferre that dowries were vsed to be giuen with virgins But the contrarie is euident by these words the former verse is cleare that he which lieth with a maide not betroathed shall endow her and in case the father of the maide will not consent then not the father but the other shall notwithstanding giue the dowrie of virgins vnto the maides father as it appeareth Deut. 22.29 for if the law had beene for virgins to giue and not take dowries they would not in practise haue gone against the law And whereas the example of Pharaoh is obiected that gaue in marriage with his daughter the citie of Gezer vnto Salomon 1. king 9.16 it may be answered that Salomon had married Pharaohs daughter long before that c. 3.1 but dowries were vsed to be giuen before marriage neither is it called a dowrie which the Hebrewes call mohar but it was shilluchim a thing sent or present and beside Pharaoh was a stranger to Israel and therefore not tied vnto their lawes 2. The vse then was both before the law and after for men to endowe their wiues before marriage so Abrahams seruant gaue tokens and iewells vnto Rebekah but receiued none Iaakob serued 14. yeares for his wiues Shechem saith vnto Iaakob and his sonnes Let me finde fauour in your eyes and I will giue whatsoeuer you appoint me Gen. 34.11 3. Now the order concerning dowries was this the man gaue a dowrie before marriage to his wife which was at her disposing if her husband died for her maintenance or for the education of the children and such dowries were giuen before mariage after they could not be giuen whereof Plutark giueth this reason in quaestionibus connubialibus because then the man and wife were as one and they occupied their good in common they could not one giue to an other ex Mart. 4. But whereas it was thus decreed in the Councell of Arles c. 16. Nullum sine dote fiat coniugium that no mariage should be made without some dowrie which seemeth by the sequele to haue beene prouided to cut off clandestine that is secret and stollen mariages I see no cause why this canon should be misliked as Pet. Mart. taketh exception to it for it enioyneth not that alwaies the dowrie should be of the womans part but in generall that there should be solemne dowrie giuen which I vnderstand rather to be in the mans behalfe that by this meanes in the solemne conueyance of such dowries which could not be done without witnesses notice might be taken of such mariage and so priuie and secret contracts preuented Now because many poore couples meete together that haue little one to endow an other with the canon prouideth for that iuxta possibilitatem fiat d●s that the dowrie should be according to their abilitie there is no man so poore but is able to endow his wife with somewhat answerable to this constitution is the commendable order of our Church obserued in mariage with all my worldly goods I thee endow This auncient custome of endowing the wiues reprooueth the couetous practise of this age which respecteth more in mariage what the woman hath then what shee is whereas as Olympius well obserued non digitis sed auribus oculis ducenda est vxor a wife must be maried not by the fingers but by the eyes and eares 11. Quest. v. 27. Of Sauls demaund and Dauids bringing of the foreskinnes 1. Saul for two reasons required this condition of Dauid both to bring him into daunger that he might perish by