Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	moral_a	sabbath_n	2,812	5	9.9431	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 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

had but her single part he gaue it her with an heauie cheare because shee had no greater portion Osiand Borr. But though shee had no children it was in his power to giue her that notwithstanding as large a portion as it pleased him and againe in this sense there should be small coherence in the next wordes because he loued her 3. Therefore the phrase in the Hebrew signifying a gift of the face it is better interpreted a worthie gift such as men vse to looke vpon with a chearefull face Pellican or such as may be set before an honourable person Vatab. so also B. G. And in this sense the next words follow well he gaue her a worthie portion because he loued her as Ioseph gaue vnto Beniamin a greater portion then to his other brethren because he loued him more 6. Quest. v. 9. Of whome it is meant after they had eaten in Shiloh 1. The wordes are after the eating which some vnderstand of Annah that shee rose vp after shee had eaten and drunke Lat. Chald. Vatab. but it is said before v. 7. shee did not eate and though the word achlah haue a feminine termination yet that is supposed to be paragogically added 2. Some doe reconcile the places thus that shee did eate with them though shee had drunke no wine nor strong drinke with them as shee saith to Eli v. 15. Osiand but yet the contradiction remaineth still because v. 7. it is saide shee did not eate 3. Some therefore applie it vnto Elkanah Anna arose after he had eaten Iun. 4. But seeing the rest of the familie went vp also with Elkanah and they did all eate before the Lord it is better vnderstood after they had eaten sic Pellic. and B.G. so also the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had eaten so readeth also Pagnin And yet it is like that Annah by the perswasion of her husband v. 8. might haue eaten somewhat to comfort her Borr. 7. Quest. v. 11. Of Hannahs vowe 1. A vowe is properly of that which is not otherwise in that particular strict manner due without a vowe and therefore whereas the Leuites were without vowe or special profession made to serue in the Tabernacle Hannah doth not vow that her sonne for whome shee praieth should be in that generall manner holy vnto God but whereas the Leuites beganne not to serue before thirtie and their seruice ended at fiftie shee voweth to giue her sonne vnto God all the daies of his life and not to redeeme him with money which libertie was graunted by the law Mart. and beside he should be a Nazarite neither to drinke strong drinke nor to suffer a rasor to come vpon his head which strict profession generally the Leuites entred not into Osiand And extraordinarie grace appeared in this child as in Iohn Baptist and therefore they did specially consecrate him vnto God and that not without Gods speciall direction Pellican 2. Beside whereas the wife could not make a vowe to stand in force without her husband Numb 30. as appeareth in the storie of Sampson Iud. 13. it is like that either shee had her husbands consent before Iun. or els he agreed to it afterward and ratified it Borr. because it is called his vow v. 22. and he is said to haue lent him vnto God c. 2.20 for the verbe shaal he lent is of the masculine gender there 3. This vowe which Hannah laieth vpon her sonne is not like the superstitious Popish vowes when parents doe consecrate their children to Monkerie 1. for the vowe of the Nazarites hath the warrant of Gods word so hath not the other 2. that vow was possible enough so is not the other but to those that haue the gift of continencie 3. and they haue an opinion that Monasticall life is meritorious which conceit was not then had of the Nazarites vowe Osiand 8. Quest. v. 16. What a daughter of Belial is 1. This word Belial is generally taken for one exceedingly wicked the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pestilent woman which some thinke to signifie one absque iugo without a yoke Lat. Pellican voide of all feare of God Bor. But it seemeth rather to be deriued of these two words beli which signifieth without and jagnal which is to be profitable or to prosper Mont. Pag. And so Belial noteth such an one as is altogether vnprofitable and which shall not prosper the very child of the deuill Osiand 2. Where we see what accoūt this holy woman maketh of drunken persons and of drunkennes shee counteth them the sonnes and daughters of Belial And in deede vnto them fitly agree all the significations of this word 1. they are licentious and lawlesse without any yoke or bridle to keepe them in 2. they are altogether vnprofitable they neither do good to others nor themselues but wast their patrimonie with riotous liuing as the parable of the prodigall childe sheweth 3. and such doe neither prosper in this world but consume both their goods their flesh and besides without repentance doe exclude themselues from the celestiall inheritance 1. Cor. 6.9 9. Quest. v. 20. Of the name Samuel or Shemuel 1. This name is commonly read Samuel but in the originall it is Shemuel but because vse and custome hath so obtained and the Septuag so read whose pronouncing of the name the Apostle followeth Hebr. 11.32 it is fittest because of the noueltie of sound to be so retained 2. And the etymologie of this name is this it is deriued some say of two words put together Iun. some of three rather of fowre of the word shaal which signifieth to aske whereof it keepeth onely the first letter and of the preposition min of retaining the first letter also of a pronoune affix which signifieth him and of eel God that is I haue asked him of God Pellican Mart. 3. This teacheth vs that good names should be imposed vpon children whereby both the parents the children should be put in minde of their thankfulnes toward God Pellic. 10. Quest. Of Elkanah and Hannah their offering 1. Whereas they brought three bullocks and yet slue but one v. 25. R. Ben Gerson thinketh that one was sacrificed the first day the other the two next some that one was for a burnt offring the other for peace offrings Mar. But the other two it is more like were giuen vnto the high priest Eli for he with the rest of the priests liued of the oblations and sacrifices Osiand 2. And whereas they brought an Ephah of flower that is ten gomers or tenth deales that was according to the law which prescribed three tenth deales to be offered with a bullocke Numb 15.9 and the tenth which was ouerplus was either for their diet Bor. or giuen ouer and aboue of their liberalitie Pellican 11. Quest. v. 24. At what age Samuel was brought to the Tabernacle 1. The Hebrew interpreters thinke that Samuel was weaned at 24. moneths that is after two yeares

the posteritie of Phinihes beeing vnfaithfull in their office they of Ithamar tooke occasion to vsurpe the Priests place without any such assignment from God 2. Therefore the more probable opinion is that here reference is had to the first election of Aaron and his seede to the Priesthood Exod. 29.9 that his whole seede should haue enioyed that priuiledge but now part of Aarons house such as came of Ithamar for the sinne of Eli his house are cut off 〈…〉 12. Quest. v. 30. Vpon these words but now it shall not be so Here ariseth a great doubt seeing Gods promises are most certaine and his decree immutable how the Lord here is brought in saying and vnsaying againe 1. The answer is that Gods promises some are absolute without any condition as was the promise of the Messiah some are propounded vnto vs conditionally especially the temporal promises made vnto the Israelites depended vpon the condition of their obedience so was the Priesthood promised to this familie of Eli Mar. so now life euerlasting is promised to the faithfull and beleeuers 2. But will some say doth then Gods election depend vpon our workes or beleefe No in no wise for God as he hath promised the reward so also to those whome he purposeth to make heires of his promise he hath likewise ordained the meanes to giue them faith and all other graces to apprehend and lay hold of the promises which are denied vnto those that are depriued of the promises 3. Gods promises then are onely effectuall to those which by a liuely faith doe apprehend them the rest which by their disobedience doe fall off from Gods promises doe not worke any alteration in the purpose of God who foresaw both their disobedience and that his promises belonged not vnto them 13. Quest. v. 27. What man of God it was that was sent vnto Eli. 1. Diuers opinions there are of this matter some thinke it was Elias some an Angel appearing in humane shape some that it was Elkanah or some other of Phinehes race ex Vat. 2. But it is more probable that it was Samuel himselfe who thus speaketh modestly of himselfe so that this is set downe by an anticipation or preuention of the storie which is more fully declared in the next chapter sic Iun. Iosephus The reasons are these because it is saide there was no manifest vision in those daies c. 3. v. 1. that is no prophesie as the Chald. and consequently no Prophet 2. In the next chapter v. 3. relation is made to this commination as beeing in effect all one and the same 3. Samuels vnwillingnes to tell what he had heard and Heli his patient hearing of it in the next chapter shewes that it had not beene told him before 14. Quest. v. 34. Of the signe which the Prophet gaue and generally of signes 1. Because that there were fewe Prophets in those daies there was no manifest vision c. 3.1 it was therefore necessarie that this Prophet should confirme this prophesie by a signe which kind of demonstration by signes of it selfe doth not giue credit and authoritie to the prophesie but as the spirit of God working by the signe as the instrument perswadeth the heart 2. The signe is by the accomplishment of a part of the prophesie to shew the certentie of the rest so because whatsoeuer God hath heretofore promised to his Church is performed as concerning the incarnation passion resurrection ascension of Christ we thereby are assured that God will performe the rest as of the destruction of Antichrist the generall resurrection the day of iudgement 3. Now because signes also may be wrought by the operation of Sathan as the Egyptian sorcerers did and Sathan may sometimes foretell things these differences are to be obserued betweene true and false predictions 1. The signes which the true Prophets gaue did alwaies take effect and neuer failed Sathan sometime speaketh true but more often lyeth 2. the propheticall predictions were propounded manifestly and plainly the oracles of Sathan were doubtfull and ambiguous 3. the propheticall tended to a good ende for the maintenance of true religion the diabolicall to the aduancing of superstition and false religion which is the true marke to discerne true propheticall signes from false Deut. 13.2 Mar. 15. Quest. v. 32. Of the punishment threatned to fall vpon Eli and his posteritie 1. The first iudgement is that the house of God shall be distressed thou shall see the distresse of the habitation of the Lord the Arke beeing taken Iun. the most read thou shall see thine enemie in the habitation of the Lord but that is spoken of afterward v. 35. and it is not like that this great iudgement of taking the Arke should be omitted seeing the Lord saith c. 3.12 he wil bring vpon Eli his house all things which he had spoken and when I beginne I wil make an ende it is like therefore that all which afterward befell Eli his house was before spoken of 2. The second calamitie is that for a long time there should not be an old man left in Eli his house for he and his sonnes dying in one day they left behind them but two yong sonnes Ahitub and Ichabod whereof mention is made c. 14.3 3. The third calamitie is that all the rest of his house should die when they are men which some vnderstand that before they come to be thirtie yeare old fit for the seruice of the Tabernacle they should be taken away by death Osiand But rather here is particular reference to that lamentable accident when Saul put to the sword 85. of the priests which did weare a linen Ephod beeing then men growne of thirtie yeare old at the least all of them were put to the sword sauing Abiathar who liued to see greater sorrow for beside the afflictions of Dauid whereof he was partaker he survived to see himselfe displaced and Zadok put in his place therefore it is said to cause thine eyes to faile Heli in his posteritie grieued to see an other not of their family preferred to the priesthoode the like phrase when one is said to see or faile in his posteritie see 2. Sam. 7. v. 16. where the Lord saith to Dauid thy kingdome shall be established before thee for euer that is in thy posteritie 4. The fourth miserie is the death of his two sonnes Ophni and Phinehas both in one day v. 34. where the rest of the calamities shall take beginning Iun. 5. The fifth the substituting of an other high priest in his place which was performed by Salomon who set Zadock in Abiathars roome 1. king 2. 6. The sixth is the pouertie and bare estate of his posteritie which should humble themselues to the priest for a peece of siluer and a morsell of bread which came to passe afterward when Abiathar was sent to Anathoth to liue of his owne patrimonie which was not sufficient to maintaine him and his without some releefe from the altar Iun. As the sonnes of Eli sinned

workes merits and satisfaction the scholers of the Prophets were exercised in profitable studies most of those Monasteries were shoppes of epicurisme and idlenes they were trained vp to be afterward employed in the seruice of God these made Monkerie the ende of their profession to liue in cloysters all the daies of their life not suffering themselues willingly to be drawne out of their celles 7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets and of the priuiledge of Sanctuaries 1. Saul sheweth his cruell and bloodie minde in that he sendeth to take Dauid euen from Samuels presence and the Colledge of the Prophets which was safe euen among their enemies the Philistims c. 10.5 yea and if they refused to put them to the sword also as is most like as he did the priests of Nob thus neither reuerencing the place nor the persons Martyr 2. Now concerning Sanctuaries and priuiledged places though they belonged specially to the policie of the Commonwealth of the Israelites hauing also some figuratiue ceremonie in it as it may appeare by that law of the remaining of the manslayer in the citie of refuge till the death of the high Priest who herein was a type of Christ Numb 35.28 yet according to that president it is lawfull that for reuerence vnto the exercises of religion and of Gods worship such places as are consecrate to that ende should enioy some immunities and priuiledges as is still commendably practised in this our nation that the Kings writ should not be serued in Churches and places of prayer at the least no violent hands to be laide vpon any in Church or Churchyard 3. But this giueth no patronage to the vnreasonable priuiledges which in time past were challenged vnto Sanctuaries by occasion of which superstitious immunities many foule and shamefull enormities were committed And Popish Sanctuaries failed in all these respects 1. in the number of them they were exceeding many euery Monasterie lightly was a Sanctuarie whereas in all the land of Israel there were but sixe appointed for the whole nation 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences for those which trespassed not of malice as they which killed any by chaunce without any malice yet they opened their Sanctuaries to wicked persons guiltie of wilfull murder and other most grieuous crimes whereas by the law of God it was lawfull to take such euen from the altar as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar 3. the man which fled to the citie of refuge lost his priuiledge if he were found without the borders of the citie Numb 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement to restore them to their Sanctuarie 4. the cities of refuge did not cut off the Magistrates authoritie and power nay the Magistrate in the assembly or congregation was to iudge whether he were to be sent to the citie of refuge or no that was pursued for blood Numb 35.25 so that the immunitie of the cities of refuge did not any way hinder the authoritie of the Magistrate but they in their Sanctuaries kept men and defended them against the Magistrate from the ordinarie processe of law Therefore they abused such priuiledges and fraunchises and for these causes were worthily depriued of them 8. Quest. v. 20. How Sauls messengers whome he sent to take Dauid prophesied and of their sodaine chaunge 1. Here the power of God mightily appeared in chaunging of a sudden the hearts of these messengers who came with a full intent to apprehend Dauid and to take him by strong hand we read in Scripture of three kind of such innouation and changes some were suddenly stricken with Gods iudgements and so staied in their enterprise as two captaines with their fifties that were sent by the King to take Eliah which were destroied with fire from heauen 2. king 1. some though they escaped such sodaine iudgement yet were astonished and their affections chaunged as the third captaine which was sent to Eliah submitted himselfe and besought the Prophet for his life though he came with an intent to lay violent hands vpon the Prophet as the other did so the messengers whome the Pharisies sent to apprehend Christ had no power to doe any thing vnto him but returned without him Ioh. 7.46 A third sort there is which beside such sodaine astonishment haue presently beene rauished with extraordinarie motions of the spirit as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel as also in this place the messengers of Saul prophesied 2. Such sodaine chaunges though they are rare and not often seene yet the Lord to shew the power of his spirit sheweth sometime such examples in the world the Niniuites were presently reclaimed at the preaching of Ionas so were many in the citie of Athens by the holy labours of the Apostle Paul Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons lib. 6. confess c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him but he was caught in a golden net and beganne to sauour the truth yea humane perswasions haue wrought present effects as drunken Polemo went to deride graue Xenocrates with his garlands and other youthfull ornaments but before he came away he pulled off his garland and became himselfe one of Xenocrates scholers much more effectuall is the spirit of God to worke vpon the heart of man God vsually in these daies turneth not mens hearts on the sodaine that there should be continuall exercise of the preaching of his word and of the labour and diligence of those which heare vnto their edifying 3. These messengers of Saul when they saw the rest to prophesie in singing of Psalmes and hymnes vnto God they ioyned with them in that exercise for like as the load stone draweth yron vnto it so spirituall exercises are able to affect the hearts and affections of others Mart. 9. Quest. v. 23. Of Sauls sodaine prophesying 1. When Saul had sent messengers thrice and none of them returned beeing there deteined not for feare as the messengers which Ioram sent to meete Iehu whome he commanded to turne behinde him but with reuerence vnto the Prophets and with a spirituall delight for the time in their godly exercises Mar. then he followeth himselfe not of any deuotion but of a malitious and hatefull minde to lay violent hands Pellic. euen he himselfe also by the way is chaunged wherein by experience is found true that saying of the wise man The Kings heart is in the hand of the Lord Prov. 24.1 2. There is great difference betweene Sauls prophesying at this time and of his seruants and a greater chaunge in him then in them for first he was vexed and inuaded by an euill spirit before so were not they then he prophesieth in the way before he came