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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
war_n	david_n	house_n	saul_n	2,074	5	10.7882	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

of the Gentiles implied that the Gentiles should be received into the Church and be saved CHAPTER X. Whether the Kingdome of Iudah or Israel were the best Government IT may seeme at the first that the Kings of Israel did more formally proceed by way of Iustice than the The Kings of Israel proceeded by way of Iustice formally Kings of Iudah did the Kings of Israel did not proceed by way of arbitrary Iustice neither was there any peremptory execution upon the will of the King When Naboth was to be stoned to death the matter was handled after a judiciall forme which might haue given satisfaction to the ignorant people who knew not the device and secrecy of the matter But the Kings of Iudah proceeded by their absolute The Kings of Iudah proceeded by absolute authoritie authoritie as may appeare in some of them who tooke away their Subjects liues by their absolute authoritie without any order of law or processe in Iudgement David killed the Amalekite and againe he seemeth to What things objected to David haue broken his oath swearing that nothing should befall Shimei and yet he biddeth his sonne Salomon put him to death thou art a wiseman and knowest what thou Ioabs worthy deeds reckoned up Ioab was Davids kinsman hast to doe 1 King 2. and so caused to kill Ioab who was Davids neere kinsman and who had undergone many dangers for the glory of God and the good of the Church 2 Sam. 10. And he dedicated many of the He gaue many things to the house of the Lord. spoyles which he had taken in the warres to the house of the Lord 1 Chro. 26. 8. he fought for his Countrey all Davids time he was faithfull to the King he stood for David against Saul he followed him still although he was banished and at that time when he was made Captaine 2 Sam. 18. he did represse the sedition of Sheba Repressed the sedition of Sheba even when David would haue put him from his place and put Amasa in his stead 2 Sam. 20. 4. It was he that forbad the King to number the people 2 Sam. 24. Disswaded David to number the people It was he who first invaded Sion 1 Chron. 11. It was he who by his wisedome taught the woman of Tekoa to obtaine pardon for Absalom It was he that was most Reconciled Absalom to his father skilfull in the warres It was he that fought against the Syrians and the Amorites and all the enemies of the Subdued many wicked Nations Church and it was he who in modestie when he had gotten the victory refused to take the praise to himselfe but sent for the King that he might get the praise of the victorie 2 Sam. 12. 28. He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or implacable when Abner sought peace at him he willingly granted it so did he to the people of Abel 2 Sam. 20. He had good successe in his vvarres He had good successe in the warres he was a terror to all his enemies 2 Sam. 10. as to Hadarezer the Edomites c. therefore it may seeme that David by his absolute authoritie caused him to be put to death unworthily And as for Salomon he seemeth most unjustly to haue What things objected to Salomon killed his brother Adonijah for first he was Davids eldest sonne now aliue secondly his father loved him most dearely thirdly he never did find● fault with him for seeking the Kingdome and Salomon might seeme here to be too rigorous for Titus a Heathen Suctonius lib. 9. Prince was more mercifull to his brother for when his Heathen Kings louing to their brethren brother did affect the Kingdome yet notwithstanding he lovingly embraced him and disswaded him from that course and Seneca writeth of the like in his first booke of Clemencie cap. 9. how Augustus spared Cinna and made him of a foe a friend But if we shall consider that the Kings of Iudah especially David and Salomon Prophets David and Salomon being directed by the spirit of God immediately had a better warrant to proceede by their sole authoritie than the Kings of Israel had we David in killing the Amalekite sinned not shall be of another minde and where it is objected that David killed the Amal●kite onely upon his owne confession the confession out of ones owne mouth if When one may be condemned upon his owne confession it be the confession of one that is well at himselfe and is not wearie of his life and if he stand constantly at it then the confession out of his owne mouth is sufficient Luk. 19. 22. Wicked servant out of thine owne mouth will I judge thee Secondly this Amalekite gloried that he had killed Saul and so flattered David and lastly he was an Amalekite against whom the Lord had given out sentence long before that they should all be killed with the sword and the Lord was wroth with Saul for sparing the Amalekites The second thing objected to David is the breaking David brake not his oath in causing Shimei to be killed of his oath in causing Shimei to be killed when he had sworne that nothing should befall him but it was not for his former railing that he was put to death but for his new transgression David saith to his sonne Salomon Habes apud te 2 Sam. 28. that is confine him and suffer him not to goe abroad for he is a mightie man and is able to gather together a thousand of Benjamin 2 Sam. 19. 17. therefore Salomon makes him to sweare that he should never goe beyond the brooke Kedron under the paine of death and he most willingly assented unto it yet he brake his oath and went to seeke his fugitiue servant and for the breach of this oath David commandeth to p●t him to death and Salomon caused to execute him and after his first transgression he is kept in ward here and he is like a fish taken upon the hooke but yet Simile not pulled out of the water to be dressed by the Cookes But Salomon layeth to his charge that sin which was Object forgiven him 1 King 2. 42. thou knowest what thou didst to my Father David Both David and Salomon pardoned this sinne but Answ conditionally that he should not fall into a new sinne Shimei had his former fault pardoned conditionally and even as an old Cicatrix being healed if it get a new blow is more dangerous than any other wound so a fault pardoned if the man fall into sinne againe aggravateth the sinne more he was pardoned conditionally onely that he should not transgresse againe But it may seeme too great a punishment for so small Object a fault going but out to seeke his fugitiue servant He was guiltie of treason Answ in setting light by the Kings commandement Shimei how guiltie of treason and he bound himselfe by an oath if he did transgresse As for the killing of Ioab all the

to satisfie his covetous desire and not for necessary uses that was the transgression of the Law The next part of the interdiction was this that he should not multiplie horses to himselfe The end of this interdiction was first to take away all commerce and dealing with the Egyptians for having commerce with the Egyptians bringing horses from thence they were in danger to be infected with Idolatry Secondly he forbad them to multiply horses least Why God forbad them to multiplie they should trust in them Psal 20. 7. Some trust in Chariots and some in Horses but we will remember the name of the Lord our God He forbad to multiply horses to trust in them therefore the Lord commandeth Ioshua 11. 6. Thou shalt hough their horses Tegnakker Susehen subner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subnervahis equos equos thou shalt not kill them but cut the mast●rsinew and make them unfit for any service and warre hereafter that they might doe no service against the people of God afterwards they might take Camels Ioshua why commanded to hough the horses and Asses in the Battell Numb 31. 11. and such bcasts as were not fit for the warres and if at any time they reserved any of the Horses it was but a small number so we see 2 Sam. 8. 4. that David of a thousand Chariots and seaven hundreth horsemen which he tooke in the warres reserved onely horses for an hundreth Chariots but he houghed all the rest of the Chariot horses he left them so that they might serue for other uses but not for the warres and he reserved here but the tenth part of them Salomon at the first was commended for the multitude of his horses because he kept them for the defence of the Countrey but the Law forbiddeth When horses and silver may be multiplied to keepe them for unnecessary uses for ostentation or for trusting in them and so Salomon fell afterwards to multiplie horses and gold exceedingly but not for necessary uses and see how Esay is a Commentary to this law cap. 2. 7. 8. and sheweth us the end of this interdiction when he saith the land is full of silver and gold Multiplying of horses and gold draw them to Idolatrie neither is there any end of their treasures their land is also full of their horses neither is there any end of their Chariots their land is also full of Idols Here we see why the Lord forbiddeth them to multiplie horses because these drew them to make a league with Idolaters and made them worship Idols Thirdly the King is forbidden to multiplie Wiues The heathens multiply Wiues Pro. 31. 3. Giue not thy strength to women nor thy wayes to that which destroyeth Kings the Heathen Kings gaue themselues much to haue many wiues Asshuerus commanded that through all his Provinces which were an hundreth twentie and seaven that the most beautifull Virgins should be brought to him Esth 2. 3. And Darius had as many wiues as there are dayes in the Iusti●i lib. 12. yeere but Salomon exceeded them all in the number of his wiues The number of Salomons Wiues and Concubines are The reconciliation of these two places King 11 3. and Cant. 6. 8. concerning Salomons Wiues reckoned diversly 1 King 11. 3. it is said that he had sevē hundreth wiues Princesses and three hundreth Concubines but Cant. 6. 8. there are sixtie Queenes and eightie Concubines and Virgines without number where he alludeth to the number of Salomons wiues Genebrard goeth about to reconcile the places this wayes that Salomon at the first had but sixtie Queenes and eightie Concubines but afterward their number came to seven hundreth wiues and three hundreth Concubines but this reconciliation cannot stand for then it should follow that Salomon wrote the Canticles before he repented but the true reconciliation is this although he had seven hundreth Queenes yet he had sixtie of them who were Sixtie Queenes which were in favour with him most in favour with him and honoured by the people and these are set downe Cant. 6. 8. and they were brought forth that day that Salomon maried Pharaohs daughter and when they saw her they praised her beautie and dignitie and they said who is shee that looketh out at the windows as the morning the whole number of his Wiues and Concubines seemeth to haue beene a thousand Eccles 2. 28. Of men I haue found one of a thousand but I haue not found a woman amongst these thousands This Law that the King should not multiplie wiues The Iewes restraint of multiplying wiues the Iewes restrained it to eighteene wiues they say that David the King had sixteene wiues 2 Sam. 15. 16. the King left ten women which were Concubines to keepe the house these Concubines were his wiues and besides it is said 1 Chro. 3. 6. that he had six wiues moe in all he had sixteene So Rehoboam had eighteene wiues 2 Chro. 11. 21. And they adde farther that David had six wiues before Nathan came to him 2 Sam. 3. 13. then the Lord said unto him 2 Sam. 12. 8. if that had beene too little for thee I would haue overmore given thee such such things the word is twice repeated here Cahenna ve cahenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quot illae quot illae twelue moe make in all these eightteene wiues which David might haue had and the Targum paraphraseth that place Deut. 17. 17. Ne multiplicet ●xores ultra octodecem ne depravent cor ejus and Salomon Iarchi upon Deut. 17. he shall not multiplie wiues aboue eighteene because we finde that David the King had but eighteene wiues Yee see upon what a sandie ground they build this they say that David and Rehoboam brake not this commandement because they contained themselues within the number of eighteene but Salomon who exceeded the number he brake the commandement To multiplie wiues was altogether against the law Multiplying of wiues was against the Law for they two shall be one flesh bindeth him as well that sitteth upon the throne as him that draweth the water and heweth the wood but this to multiply horses and gold is but secundum quid against the Law that is it is not Multiplying of horses not altogether against the Law simply forbidden but onely for unnecessary uses and to put their trust in them but to enable them for the defence of their Countrey and benefit of the Estate that is not forbidden CHAPTER VIII A comparison betwixt Salomons Kingdome and Christs PSAL. 89. 2. His throne shall be established as the Moone and shall endure as the Sunne before me DAVID prayed for his sonne Salomon that the Lord would giue his Iudgements to the King and he compareth his Kingdome to the Moone Salomon Kingdome compared to the Moone for as the Moone borroweth her light from the Sunne so he beggeth of the Lord that he would giue light to Simile his sonne Salomon to direct him

20. But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31. 14. Whosoever doth any worke on the Sabbath Object day he shall be cut off from his people and bee surely put to death by cutting off here is meant cutting off by the Magistrate why should it not then be so understood in that place Gen. 17. 14. so Levit. 20. 6. If any goe after wizards I will set my face against him and cut him off by cutting off here is meant to be cut off by the Magistrate why is it not so then to be understood in that place of Genesis before mentioned Maymone answereth to these places distinguishing Answ betwixt the manifest transgression and the hidden transgression of the Law if one did violate the Sabbath with a hie hand and if there were witnesses and he were admonished before not to doe so then he was cut off by the hand of the Magistrate but if he was not admonished secretly before and did transgresse then hee was cut off by the hand of the Lord. But wee must distinguish betwixt these phrases Levit. 17. 10. and 21. 6. I Difference betwixt these two phrases I shall cut off c. and thou shalt cut off c. shall cut off that soule and thou shalt cut off that soule Exod. 22. 18. thou shalt not suffer a witch to liue but when hee sayth I will set my selfe against that soule which eateth blood and will cut him off from my people then it is meant that by his owne hand immediately hee will cut him off But what sort of cutting off by the hand of God is Quest meant here It is not meant of any bodily punishment inflicted Answ upon their bodies or upon their posteritie as the Iewes interpret it but of excommunication and secluding them from the Church So Calvin Iunius Deodati expound it CHAPTER XLII Why they gaue wine to those who were going to be executed PROV 31. 6. Giue wine unto those that be of an heavie heart THey used to doe three things to them who were condemned First they gaue them wine to drinke to comfort them Amos 2. 8. They drunke the wine of the condemned in the house of their God that is they dranke the most excellent wine for such wine they gaue to the condemned Secondly they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft wooll which the Chirurgians apply to wounds to mitigate their paine because their death was a lingering death Thirdly they used to hold odoriferous canes or reedes to their nose to refresh their braines But see what miserable comforters the Iewes were to Christ Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided him Luk. 23. 35. for in stead of wine they gaue him vinegar and gall to drinke which was a most bitter sort of drinke and the Lord saith Ier. 9. 15. I will feed this people even with wormwood and giue them water of gall to drinke And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hysope tyed about a reed and dipped in vineger and they gaue it him not to quench his thirst but to smell it in derision They gaue him wine to drinke mingled with myrrhe but he received it not Mark 15. 23. Christ would not drinke this cup mingled with myrrhe for it intoxicated the braine that he might be sensible of the paine which he was to suffer for us It is a great judgement to be beaten and not to feele it Prov. 23. 35. The Lord who went willingly to death did willingly drinke the cuppe of Gods wrath for us and therefore he was unwilling to drinke this cuppe which would haue made him senselesse of the paine They gaue him hyssope in stead of wooll which should haue mitigated his paine the tender mercies of the wicked are cruell Prov. 12. 10. Christ suffered in all his senses in his tast they gaue him veneger mixed with gall in his feeling whereas they should haue applied soft wooll and bound up his wounds mitigated his paine they applied but hysope so in his hearing he heard their bitter mockes and scoffing And as he felt the grievous paine of the crosse in all his senses so the wicked shall suffer the paines and torments of hell in all their senses The conclusion of this is sin is sweet in the beginning but bitter in the end Adam did eate asweet fruit but Conclusion here is vineger and gall a bitter potion offered to Christ for it the lippes of a strange woman drop as an hony combe and her mouth is smoother then oyle but her end is bitter as wormwood sharpe as a two-edged sword Pro. 5. 3. They giue him hysope hysope was the last purgation and sprinkling when the leper was brought into the Campe againe and David alludeth to this Psal 51. wash mee with hysope So Christs death must purge us from all our sinnes and bring us into the societie of the Saints of God that there we may dwell for ever CHAPTER XLIII Of their VVarres DEVT. 20 10. When thou commest neare to a Citie to fight against it then proclaime peace vnto it c. FIrst let us consider in their warres the time when they went to battell secondly the manner how they pitched about the Tabernacle thirdly the manner how they marched when the Camp removed fourthly the Proclamation made to them at their removing fiftly the conditions of peace offered to the enemie sixtly what they did before they joyned battell and lastly the song which they had after the victorie First what time they entred to be Souldiers the The time that thev entred to be Souldiers Levites entred to their Ministery when they were thirtie yeares Num. 4. 42. But the Souldiers entred when they were twentie yeares and they left off when they were fiftie none went to the warres but they who payed the halfe she kell the Levites were exempted because they served the Lord in the Tabernacle they neither payed this halfe shekell nor yet went to the warres Women likewise were exempted She that tarrieth at home divideth the spoyle Psal 63. 12. So were the weake sicke and infirme the yong and the old under twentie and aboue fiftie so the captiues and Idolaters all these were exempted none of them payed the halfe shekell or went to the warres Secondly when they pitched about the Tabernacle they pitched their Tents with their faces towards it Num. 2. 2. because of the respect that they carried to it They pitched round about the Tabernacle when they rested in their Tents and David alludeth to this Psal 76. 11. Let all that be about him bring presents unto him that ought to be feared there were three Tribes vpon every quarter Iuda Issachar and Zabulon upon the East Ruben Simeon and Gad upon the South Ephraim Manasse and Benjamin upon the West Dan Asher and Nephthali upon the North Num. 23. 10. Who can number the fourth part of Israel Here is an allusion to the Campe as it