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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	business_n	certain_a	great_a	95	3	2.0678	3	false

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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

in this place is named Ahimelech Genevens Bez. in Mark 3.26 3. Quest. v. 1. How Dauid is said here to be alone and Mark. 2.26 he is said to giue vnto those which were with him 1. Some thinke to dissolue this knot and answer this doubt in saying that Dauid is said to be alone not that none at all were with him but that he came without any guard of souldiers but this answer satisfieth not for Dauid saith that he had appointed not his souldiers but his seruants and yong men to such and such places whereby it appeareth that he had not so much as any seruant at all with him and Iosephus saith he was neither famulitio stipatus nec servis comitatus attended vpon by his seruants nor accompanied with his friends 2. Therefore the meaning of that place in the Gospel is that Dauid gaue of the shew bread not to those which were then presently with him but to whome he came afterward Mar. 3. And herein appeareth the inconstancie of Courtly fauour Dauid who was before beloued admired and reuerenced of all is now left and forsaken of all Mar. 4. Quest. v. 2. Whether Dauid were in fault by this his excuse of the Kings busines to bring the Priests and their citie into daunger 1. Some excuse Dauid here that he told the truth saying that the King had commanded him a certaine thing for indeed God the great king of heauen had appointed him to be king but neither doth it appeare that Dauid had any such meaning and if he had he had deceiued Ahimelech notwithstanding who vnderstood him to speake of the king 2. Some doe excuse Dauids fact herein that he did no more then any man would that was in necessitie and that neither he nor the Priest had done any thing vnlawfull but that Doeg and Saul onely were the causes of the mischeife following Dauid was the occasion but taken not giuen as Christs fleeing into Egypt was the cause of the death of the infants Mar. But if Dauid shewed some infirmitie in deuising an excuse which was not true which can not be auoided then he must needes be in some fault also for the daunger that followed seeing the Priest was induced by that pretense to doe as he did whereby he came into that daunger And further if Dauid had not feared nor thought of any such perill that might haue ensued he had beene cleare but seeing he himselfe suspected it as he saith he knew the same day Doeg would tell Saul c. 22. 22. and yet did it it can not but shew some infirmitie in him Christs example is not like for there Ioseph was admonished by an Angel in his dreame to flee into Egypt neither was the like daunger there foreseene which was suspected and feared here 3. Therefore as Dauid himselfe confesseth that he was the cause of the death of those persons so we neede not feare to affirme it And though our Sauiour iustifieth Dauids eating of the shew bread vpon this necessitie as Osiander reasoneth yet euery circumstance of this action is not there iustified though it were lawfull hunger compelling him to eate the shew bread against the ceremoniall law yet no necessitie was to compell him to tell an vntruth against the morall law I rather therefore herein subscribe to the iudgement of Pellican Genevens that this was an infirmitie of Dauid to teach vs that none hath his iustice of himselfe but receiueth it of Gods mercie Genevens 4. And further that Dauid committed here some ouersight it may appeare by that place 2. Sam. 23.15 where Dauid thirsting for the water of Bethlehem as here he is hungrie three men aduentured their liues to breake through the hoast of the Philistims and brought vnto Dauid of that water who would not drinke it because it was the price of their blood but powred it out vnto God there Dauid in the like necessitie would not drinke that water the daunger beeing ouer much lesse would he haue before commanded them to doe it where he saw apparant daunger and here if Dauid had forborne when he suspected the daunger the occasion of so great crueltie would haue beene cut off 5. But yet God in his prouidence so disposed of this action that both by this occasion the iust sentence of God was executed vpon Eli his house Mart. as also in this example the libertie of the Gospel was shewed against the ceremonies of the law which the Messiah should bring Borr. 5. Quest. v. 4. Of the difference of things common and prophane and hallowed 1. Things some are sacred and prophane in their nature which can not be chaunged things sacred which can neuer be prophaned that is turned to a prophane or vncleane vse are the gifts of the spirit vertue loue faith patience and such like but they remaine sacred and holy in their nature and are onely giuen vnto those which are become sacred beeing sanctified by the spirit of God some things are polluted and vncleane in their owne nature as the corruption of man vice sinne 2. Some things are not sacred in their nature but according to the institution as the ceremonies of the law which now are prophaned and abrogated by Christ Borr. so the elements vsed in the Sacraments are sanctified by the word for that spirituall vse but that holy action beeing finished they returne to their nature such was the shew bread here giuen vnto Dauid it was holy by the ceremonie but as prophane and common in regard of Dauids necessitie 6. Quest. v. 5. Of the halowed bread called the shew bread 1. The law hereof is set downe Leuit. 24. both concerning the matter whereof it should be made of the finest flowre howe much should be in euery loafe howe many loaues 12. in all where they should be placed and how long they should there continue from Sabboth to Sabboth and in what manner they should be presented namely with incense 2. They vsed fowre kinde of breads the first was common bread the second such as the people vsed in their sacred feasts the third such as the Priests eate in their families the fourth was the most holy bread which it was lawfull onely for the Priests to eate within the Tabernacle 3. The holy bread called the face or shew bread because it was alwaies in the presence of God was a type of the true bread Christ Iesus that came downe from heauen It also shadowed forth the Eucharist of the new Testament which is celebrated with bread And there was the same signification of their Sacraments with ours sauing that ours are more cleare and manifest beeing a memoriall of Christ alreadie exhibited whereas theirs did shadow him out beeing to come Mar. 7. Quest. v. 4. Whether it were lawfull for the Priest to giue vnto Dauid hallowed bread 1. Seeing our Sauiour Christ doth iustifie and allow this fact of Dauid Matth. 12.4 there can be no further doubt or question made thereof but that Dauid might both safely eate thereof

was the two Tables of the commandements that for the time they seemed to be as forlorne and forsaken of God Osiand so such times may sometime fall out in the Church of God that for their sinne the Lord may suffer them for a while to be depriued of the true vse of Gods word and the Sacraments 2. The Philistims held the Arke thus long thinking that in time plagues might asswage and then they purposed to keepe the Arke in thraldome and captiuitie still Genevens 3. At this time the Arke soiourned among the Philistims without any profit at all vnto them so a long time was the truth detained among the Gentiles in vnrighteousnes as the Apostle speaketh Rom. 1.18 for the time was not yet come that the Iewes should vtterly be dispossessed of the Arke But now we see that the Arke of the Gospel is remooued vnto the beleeuing Gentiles and hath many hundred yeares continued among them working in them faith and obedience to the truth Pellican 2. Quest. v. 2 3. Of the counsell and aduise of the priests of the Philistims 1. Iosephus thinketh that there were three opinions among them 1. some gaue aduise that seeing they were so plagued for the Arke that it should be sent home againe 2. others held the contrarie that the Arke was not the cause of those plagues but that they came of other ordinarie and naturall meanes for it was not like if the God of Israel had such care of the Arke that he would haue suffered it to be brought into captiuitie and these held it dishonourable for them to send it backe 3. A third opinion was betweene both that they should neither keepe it nor of purpose carrie it home but deuise a way by putting it into a cart with certaine offerings to send it away and this sentence preuailed 2. Now it pleased God as the false prophets Balaam and Caiphas ignorantly spake the truth and so were instruments seruing to the will and pleasure of God so it pleaseth God also at this time to the like purpose to vse these superstitious priests of the Philistims Pellican 3. Quest. v. 3. Vpon those words then ye shall be healed and it shall be knowne c. 1. Iunius readeth thus or it shall be knowne why his hand departeth not c. that is that he is not the cause but that it is some chance as v. 9. but this is not like to be the meaning for in that place they doe set these as opposite one to the other we shall know then that it was not his hand that smote vs but it was a chance therefore in this place by the hand of God they can not vnderstand a chance 2. Some doe expound these wordes as though the Philistim priests should certenly promise vpon the restitution of the Arke that the people should be healed and that thereby they should certenly know that God did punish them for detaining and vnreuerently vsing the Arke Osiand but it is euident both by their ambiguous and doubtfull speach v. 5. it may be he will ease his hand and by that distinction which they make v. 9. that if the cattell went one way it was Gods hand if an other it was but a chance that they doe not here pronounce certenly and absolutely that they should be healed vpon the returne of the Arke 3. Wherefore those wordes are vttered conditionally that if so it fall out by that coniecture which they propound v. 9. that it is the God of Israels hand then this is the way to appease him to send back the Arke with certaine presents whereupon it may be his wrath shall be appeased and they healed and thereby it shall be knowne that it was for the wrong done to the Arke wherfore they were punished So two things they vndertake by their skill to search out 1. whether it were Gods hand or a chance that they were smitten 2. if Gods hand then wherefore God did smite them the first is propounded v. 9. the other here 4. Quest. v. 5. How the Philistims did giue glorie vnto God 1. As in taking the Arke they dishonoured God so in restoring the Arke they doe as it were make restitution of his honour Vatab. or they giue glorie to God in confessing the truth and yeelding themselues to be iustly punished of him Osiand 2. Yet was this farre off from a true confession for they continue in their Idolatrie still as the wordes following shew that he may take his hand from you and your g●ods Bor. for this is Gods iudgement vpon Idolaters that knowing the true God they worship him not aright Genevens 3. This phrase of giuing glorie to God is sometime spoken to them that are hinderers of Gods glorie and are farre off from glofying God in truth as Ioshuah biddeth Achan Iosh. 7.19 sometime it is spoken by those which themselues are enemies to Gods glorie as by the Pharisies to the blinde man Ioh. 9.26 sometime the wicked and superstitious thus speake among themselues as here the priests of Dagon to the Philistims therefore in this place the phrase is to be vnderstood not simply but in part of giuing glorie to God in this particular in acknowledging the truth that they were smitten of God 5. Quest. v. 9. Of the prognostication and coniecture of the priests of the Philistims by the way which the kine take that drew the Arke 1. Though these priests of the vncircumcised people can not in these their coniectures be excused from superstition for the heathen superstitiously obserued the gliding of starrs flying of birds the entralls of beasts and such like yet as God vsed Balaam and Caiphas false prophets and superstitious coniecturers to vtter the truth so here these idolatrous priests were vnwittingly directed and ouerruled by the spirit of God to hit the truth for the further setting forth of Gods glorie Osiand Yet these their predictions are not without great reason and probabilitie for they taking two kine neuer vsed to the yoke and hauing calues shut vp which they lowed after if they notwithstanding should goe on still drawing in the yoke wherewith they were vnacquainted and should not make meanes to returne to the stalles where their calues were but goe on still it must needes be a signe of an extraordinarie worke Borr. 3. Herein notwithstanding their blindnes is manifest that dreame of chance which the Gentiles called fortune Iun. imputing straunge and vnwoonted euents and accidents thereunto whereas nothing in the world commeth to passe without Gods prouidence decree Genevens Indeede sometime the Scripture vseth this phrase that some thing falleth out by chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luk. 10.31 A certaine Priest came downe that way by chance but this is so saide in respect of vs it so seemeth a chance to vs but before God there is no chance 6. Quest. v. 11. Why the Philistims are not punished as well as the Bethshemites for looking into the Arke 1. The Philistims also were punished

the sacrifice might be in Ishai his house it is not necessarie to imagine that the sacrifice also was there offered Thirdly Samuel biddeth them not to the sacrifice it selfe but to the feast after the sacrifice as the Chalde translateth and Iosephus expoundeth which is called the sacrifice because the feast was made of the remainder of the peace offerings and eucharisticall sacrifices 2. Therefore their opinion seemeth more probable which thinke that Samuel pretended to offer sacrifice 1. because it is added I am come to doe sacrifice to the Lord which phrase sheweth that it was a sacred and religious act 2. they are bidden also to sanctifie themselues as by washing of their bodies and raiment and by taking heede that they touch no vncleane thing according to the law Osiand 3. it had beene no sufficient excuse for so graue a Prophet to say he went to keepe a feast 4. neither had it beene necessarie for him to carie a bullocke with him to that ende but to sacrifice with it was fittest to take a bullocke which was seperated before and sequestred to that ende 5. beside the religious vse practise of the Prophet sheweth as much whose custome was to begin the waightie and graue affaires of the kingdome with sacrifice as he did at the first designement of Saul to be King c. 9. and at his solemne inauguration c. 11. Pellican 3. Quest. v. 2. Whether Samuel dissembled in saying he was come to sacrifice Three things doe excuse or rather iustifie Samuels act herein 1. In respect of the author of this counsell which was God who commandeth not sinne to be done neither is the author of any euill Samuel therefore no more lied beeing bidden thus to say by the Lord then he can be saide to commit murther whome the Lord biddeth to kill 2. The ende is to be considered it is vnlawfull to lie or dissemble of malice to the hurt of our brother but this semblance here vsed by Samuel brought no such inconuenience with it none receiued any hurt by it Osiand 3. But most of all the manner of this action doth make Samuels excuse lawfull for he telleth no vntruth but onely concealeth some part of the truth for indeede he sacrificed but that was not the chiefe nor onely end of his comming and thus in great and waightie affaires to conceale somewhat and not to vtter all it is prouidencie not hypocrisie Pellican So the Prophet Ieremie beeing asked by the Princes what communication he had with the King onely telleth them that he had entreated him that he might not returne to Iehonathans house to die there but the rest of the conference he vttered not Ier. 38.27 4. Quest. v. 4. Why the Elders of the citie were astonished at Samuels comming 1. Some read onely that the Elders were gathered together at Samuels comming Chal. and Iosephus to the same ende magno hominum comitatu salutatus est he was saluted by a great companie of men but the words following shew that they were afraid in saying commest thou peaceably and the word charad signifieth to tremble to be mooued or astonished 2. They were astonished by reason of the place because Samuel vsed not to come thither Genevens or of the time he came at an extraordinarie vnwoonted season Pellic and the occasion might trouble them they might feare least some grieuous sinne had beene committed among thē and that the Prophet was sent of God to be the minister of some great iudgement or punishment Vatab. 5. Quest. Of Samuels error in taking Eliab the eldest sonne of Ishai to be the Lords anointed 1. Samuel in saying the Lords anointed is before him meaneth that he was chosen and approoued of God to be anointed king Iun. as that which a mā loueth he casteth his eie vpon that which he hateth he turneth his eyes from Borr. 2. But herein Samuel speaketh vnaduisedly of himselfe without Gods warrant as Nathan did to Dauid when he encouraged him to build God an house 2. Sam. 7.3 Iun. 3. Samuel looked to the outward stature lineaments and proportion of his bodie which indeede are comely ornaments in Magistrates and gouernours but the inward parts and gifts of the minde are more to be respected vnto the which the Lord looketh and not to the outward man Osiand 4. And Samuel had experience alreadie of a king in the outward comelines and stature of the bodie exceeding all others and none in Israel to be compared with him yet God was not pleased with him neither were the inwards parts of his mind answerable to the outward shew no more were Eliabs as may appeare by his vnkinde and vncourteous cariage toward Dauid c. 17.28 6. Quest. v. 10. Of the number of Ishai his sonnes 1. Iosephus thinketh that Ishai had onely seauen sonnes sixe beside Dauid and he to be the seauenth and nameth all the seauen much according to the names set downe 2. Chr. 2.15 which are these Eliab called also Elihu 1. Chr. 27.18 Abinadab whome Iosephus calleth Aminadab Shammah called also Shimmah 1. Chr. 2.13 Nathaneel Raddai whom Iosephus calleth Rael and Ozem with Iosephus Asam these sixe are said to be Ishai his sonnes and Dauid the seauenth 1. Chron. 2. 2. But whereas here seauen of his sonnes were brought before Samuel before Dauid came and c. 16.12 Ishai is saide directly to haue eight sonnes to reconcile this doubt the eight is supposed to haue beene one of the elder brothers sonnes it may be Ionadab the sonne of Shammah whereof mention is made 2. Sam. 13.3 for in the Hebrew phrase nephewes were called sonnes Iun. 7. Quest. v. 12. Of Dauids ruddie or red colour whether it were of his haire or of his face 1. Some thinke that his haire was of red colour both in his head and beard Pellican as the Latine also readeth rufus red and Iunius which properly is referred to the haire Iosephus thinketh he was of yellow colour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fire colour as the Septuag all these seeme to vnderstand this description of his red colour of his haire 2. But I rather thinke that he was of a ruddie countenance as B.G. translate rubeus A.P. or rubicundus Osiand that is ruddie or reddish my reasons are these 1. because Dauid is here described to be a comely person as these two are ioyned together c. 17.42 He was ruddie and of a comely face but the rednes of the haire belonged not to his comelines especially seeing that in those countries the blackish curled haire was had in more price as appeareth by Salomons description Cantic 5.11 Vatab. 2. the word here vsed admoni of edom red or ruddie is referred to the ruddines of the bodie Lament 4.7 the Nazarites are described to be white as milke and ruddie bodied as the precious stones which two colours of whitenes and ruddines withall doe make a perfect hue 8. Quest. v. 13. Of Dauids age when he was anointed King 1. Iosephus making Saul to raigne 20. yeaaes after

obest prodest alicui which hurteth none and yet profiteth some which is of three sorts either when a man by his lie preserueth his owne life or chastitie or saueth his brothers goods or life so Augustine maketh eight kinds of all the worst he maketh the first and so the rest in their degree as they come nearer to or further off from the first But none of them are lawfull the first is a detestable kind of lying the second is vnlawfull because we must not doe wrong to any the third quia nulli cum alterius iniuria consulendum est we must not prouide for one with an others hurt in the fourth the very desire and minde to lie is vitious and for the fifth seeing the truth must not be vttered to please men much lesse must we lie to please men Neither is the last kinde allowable for as much as the chastitie of the minde is to be preferred before the chastitie of the bodie neither is the truth to be corrupted for any mans temporall commoditie 3. But all these kinds are more cōpendiously reduced to 3. heads There is mendaciū perniciosum iocosum officiosum a pernicious lie that tendeth onely to hurt a pleasant lie to delight and an officious lie to helpe vnto the first of these belong the 4. first kinds rehearsed which may be thus distinguished A pernicious lie is either in matters of religiō which is worst of all as Ananias and Saphira lied vnto Peter concerning such things as was giuen to the religious vse of the Church Act. 5. and Peter lied in denying his Lord and Master or it is in other humane and ciuill affaires wherein a lie is pernicious to others or to the lier himselfe to others it is more pernicious when hurt onely commeth by the lie and no good to to any as Doeg accusing the high Priest as though he had conspired with Dauid against Saul c. 22.1 3. not making mention how Dauid induced the high Priest to doe as he did comming in the Kings name this lie was mischieuous altogether the lesse pernicious when good commeth to some but with hurt and damage to others as Dauid vttering an vntruth to Ahimelech that he came vpon the kings busines did helpe himselfe but brought Ahimelech into daunger The lie pernicious vnto a man himselfe is when he lieth not for any aduantage but vpon a custome and delight which he hath in lying as the old Prophet lied vnto the man of God to bring him backe to eate bread by which lie no profit or aduantage at all did accrue vnto him 1. king 13. The fifth kinde is iocosum mendacium an vntruth vttered meerely not in earnest as Iosephs steward when he had found his masters cup in Benjamins sacke made them beleeue that his master could diuine Gen. 44.5 The sixt belongeth to the officious kinde of lying whereby either one doth good to themselues as Rachel by her sodaine and present excuse if it were not with her as shee pretended for otherwise it was not vntruth at all deliuered her selfe from the blame of her father or they doe good to others as the midwiues in preseruing the Hebrewes children and Rahab in deliuering the spies from danger Iosh. 2. 4. Now euen these two sorts of glosing which is either in sport or to doe good though they be more tolerable then the rest yet are not simply iustifiable as may appeare by these reasons 1. according to S. Pauls rule none must doe euill that good come may come thereof for then a man might steale to giue almes with as well as to tell a lie to doe good 2. it hindreth the common societie when faith and truth is not preserued among men 3. it bringeth such into euill name that vpon what good pretense so euer they sometime tell a lie they bring themselues into suspition and loose their credit that afterward when they speake the truth they can not be beleeued Mar. Augustines resolution is here excellent Duo sunt mendaciorum genera in quibus non est magna culpa sed tamen non sunt sine culpa cum aut iocamur aut vt proximis prosimus illud primum non est perniciosum quia non fallit secundum ideo minus est quia retinet nonnullam benevolentiam There are two kinde of lies wherein there is no great fault though they be not without fault the pleasant lie or that which profiteth others the first is not very pernicious because it deceiueth not for he knoweth to whome the lie is made that it is spoken in sport the other is lesse pernicious because it retaineth a certaine loue and good will 5. So then we may safely subscribe vnto Augustines iudgement concerning the nature of a lie quisquis esse aliquod genus mendacij quod peccatum non sit putarit seipsum decipit who so thinketh there is any kinde of lie which is not sinne deceiueth himselfe which his iudgement is agreeable to the Scripture for the Apostle saith no lie is of the truth 1. Ioh. 2.21 This conclusion then is most true that euery lie is sinne but euery thing that may be taken for a lie is not a lie wherein these distinctions are to be obserued 1. that there is great difference betweene semblance in gesture and behauiour and vntruth in wordes it may be lawfull to dissemble when it is not to lie as is shewed before in the 13. qu. 2. that which containeth some vntruth in words is not to be held to be a lie where there is no minde nor purpose to deceiue as is before shewed in the beginning of this question 3. as Augustine saith aliud est mentiri aliud verum occultare it is one thing to lie an other to hide and conceale the truth which at all times and to all persons is not to be vttered whether by silence altogether to keepe the truth secret as our blessed Sauiour did before Pilate beeing asked what the truth was or in part to forbeare not vttering the whole truth as Samuel did when going to anoint Dauid king in Ishai his house he said he went to sacrifice 4. the last consideration is that no man take a libertie to lie by the example of some of the Patriarkes and Fathers vnder the law for he which pretendeth any such defense may as well say sibi raptum alienarum rerum retributionem iniuriae quae infirmis illis concessa sunt nocere non posse that the taking of other mens goods and the recompensing of wrong which were graunted to them for their weaknesse can not hurt him now as Gregorie saith lib. 18. moral c. 3. CHAP. XXII 1. Quest. v. 1. Of Dauids sauing himselfe in the cave of Adullam 1. THis caue was situate in the tribe of Iudah Iosh. 15.35 whereof mention also is made 2. Sam. 23.13 thither Dauid came thinking to find releefe and comfort in his owne tribe Mar. 2. But yet Dauid herein shewed his weakenes in trusting to defend himselfe