Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	son_n	trinity_n	3,682	5	10.0105	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15403	An harmonie vpon the second booke of Samuel wherein according to the methode and order obserued vpon the first booke, these speciall things are obserued vpon euerie chapter. The diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controversies briefly touched, and morall collections applyed. VVherein neere fowre hundred theologicall questions are handled, with great breuitie, and much varietie, by the former author of Hexapla on Genesis and Exodus.	Willet, Andrew, 1562-1621.	1614 (1614)	STC 25680; ESTC S118200	222,462	162

humanum sed diuinum beneficium this is no humane but a diuine benefit in that thou hast promised that all nations shall be blessed in my seed 5. Iunius interpreteth ratione humana after the manner of men that is familiariter mecum agis thou dealest familiarly with me as one man with an othe● to this purpose also Sa. 6. Rupertus giueth this sense this is the Law of Adam that is we are all the children of wrath by nature not worthy to be thine house 7. But these words are much better referred vnto Christ This is the lawe of that excellent man which word excellent is supplied 1. Cor. 17.17 that is thou grantest me these things not for any merit or worthinesse in me but for the worthinesse of that excellent man Christ Mar. And Osiander doth make this place an euident testimonie of Christ both God and man not putting it in the vocatiue case O Iehouah God but ioyning all these words together by apposition this is the lawe of that man Iehouah God in this is the condition of the Messiah both man and God but the word Iehoui is taken in the vocatiue case as Gen. 15.8 yet there is here a manifest reference to Christ the word is haadam of that man the article is put too to note some excellent and singular man which title is added 1. Cor. 17.17 And Daud here hath manifest reference to the Messiah because he speaketh of the continuing of his house for euer v. 19. the next words also following v. 21. for thy words sake Iunius vnderstandeth of Christ who is the eternall word of God 16. Quest. v. 21. Gods owne will the cause of his decree According to thine owne heart c. 1. Like as Gods owne gracious purpose not any respect of Dauids worthinesse was the cause of these promises made vnto him concerning the Messiah Osiander So the Lord in the election and predestination of his Saints vnto life respecteth not their workes but according to his owne heart and voluntarie decree hee ordaineth them vnto life this place then directly maketh against their opinion Controv. Against election by workes who thinke that the decree of election proceeded from the foresight of mens workes 2. But it will be obiected that God ordained none to be saued but such as lead a godly life true it is but yet the foresight of their good workes it not the cause of their election vnto life but an effect and fruit of it God as he hath appointed the end so likewise he hath ordained the meanes tending to that ende As the Apostle saith He hath chosen vs in him before the foundation of the world that we should be holy Eph. 1.4 And againe We are his workemanship created in Christ Iesus vnto good workes which he hath ordained that we should walke in them Ephes. 2.10 17. Quest. v. 13. Of the meaning of these words Whose Gods went and redeemed them 1. Some in that the word eelohim gods is here put in the plurall doe vnderstand it in respect of the opinion of men who thinke there are many gods according to that saying of S. Paul there are many gods and many lords 1. Cor. 8. but seeing mention is here made of that singular worke of the redeeming Israel out of Egypt it must be referred to the true God 2. Chimhi thinketh that Dauid thus speaketh of God in the plurall for more honour sake but this custome of vsing the plurall for the singular for more honour and dignitie sake was not taken vp in those dayes and if that had beene the reason why doth the Prophet Dauid afterward throughout his prayer vse the singular number speaking vnto God 3. Some by gods here vnderstand Moses and Aaron which went to redeeme the people Chaldè paraphrast for so Magistrates and gouernours are sometime in Scripture called by the name of Gods but it is euident that the Prophet speaketh here of God himselfe as in the verse following Thou hast redeemed vnto thy selfe thy ptople Israel 4. Wherefore this rather is referred to God himselfe the blessed Trinitie the Father Sonne and holy Ghost here both the verbe and the other word are put in the plurall number halehu eelohim the gods went but 1. Chron. 17.21 the verbe is put in the singular haloch and eelohim gods in the plurall This pluralitie of persons is an euident demonstration and proofe of the blessed Trinitie Mart. whome in the vnitie of essence he said before to be but one v. 22. and none like vnto him Osiand 18. Quest. In what sense it is said God went and redeemed them to himselfe 1. God beeing in himselfe infinite as he cannot be comprehended and contained in any place so neither doth he goe from place to place But God is said to goe to a place when it pleaseth him to make some visible demonstration of his presence as he did by those wonderfull and fearefull works which he shewed in Egypt when he deliuered his people 2. This also may most fitly bee applyed to the incarnation of the Sonne of God who then came and visited vs when he tooke our humane nature vpon him And so God went and redeemed his people which was the worke of the whole Trinitie the Father Sonne and holy Ghost 3. Yet our nature was assumed onely to the person of the Sonne not to the person of the Father or the holy Ghost the internall workes of the Trinitie as they are called How the works of the Trinitie are diuided and distinguished how they are vndiuided are peculiar to the persons as to the Father to beget to the Sonne to bee begotten to the holy Ghost to proceede from them both but in externall works they ioyne together as the Father the Sonne and the holy Ghost created the world and whatsoeuer is done in the world by God is wrought by the vndiuided and ioynt power of the Trinitie 4. Yet the Sonne of God is onely said to be incarnate in respect of the worke it selfe but if the action of his incarnation be considered therein the whole Trinitie concurred for God gaue his Sonne for the redemption of the world the holy Ghost ouershadowed Marie when Christ was conceiued and Christ also is said to haue giuen himselfe Galat. 2.10 So Ioh. 10.36 the father is said to sanctifie Christ and Ioh. 17.19 he saith I sanctifie my selfe likewise Ioh. 2.13 Christ saith Destroy this temple and in three dayes I will raise it vp againe and the father also is said to raise him vp Rom. 8.11 Then in the action of the incarnation of Christ the blessed Trinitie did worke but opus ipsum the worke wrought the incarnation it selfe was appropriated to the person of the Sonne onely Mart. 5. Further the diuine essence or nature is to be considered two wayes either absolutely in it selfe as it is common vnto the three persons of the blessed Trinitie and so the diuine essence was not incarnate or vt est determinata in vna aliqua 〈◊〉 〈◊〉

with mature deliberation and the third is an halter such was their doctrine that ended with despaire but Amnon here neglected indeed the right meanes namely these first in time to haue resisted his affections and not to haue giuen way vnto them Pellican secondly to haue giuen himselfe to abstinence and some honest exercises which might haue occupied his mind then by some lawfull matrimoniall loue to haue ouercome his vnlawfull lust and to haue praied vnto God for grace Mar. 4. Quest. v. 5. Of Ionadabs wicked counsell 1. Ionadab is called here Amnons freind but indeed he was his foe for a true friend will neither giue dishonest counsell nor yet do any dishonest thing for his freind Bor. 2. He is also called cacham a wise and prudent man but it was carnall not spirituall wisedome such a wise man as the Prophet speaketh of they are wise to doe euill but to doe well they haue no knowledge Ierem. 4.22 3. For in wise counsell two things must be considered that both the end of a mans counsell be good and that the meanes thereunto tending are also honest and lawfull but Ionadabs counsell failed in both Mart. 4. Such flattering counsellers abound in Princes courts who are readie for their owne aduancement to serue the humors of great men and by their craftie heads doe deuise how to compasse their desire Pellican 5. Quest. v. 12. Of Thamars reasons and perswasions to Amnon 1. First shee alleadgeth that it was and vnusuall crime in Israel which he offered either to corrupt a virgin or to commit fornication out of mariage much more for one to corrupt his sister Pellican 2. Thou she sheweth the inconuenience in respect of himselfe hee should be counted as one of the fooles of Israel as a lewd and wicked person Genevens and a● a man vnmeete to succeed his father in the kingdome beeing his eldest sonne Mart. 3. In respect of her selfe it would be a perpetuall shame vnto her she could not hide or conceale that lewdnesse if she should be with child by him Osiander 4. Then from entreating she falleth to aduise and counsell him that he would speake vnto her father to giue her vnto him But all these reasons would not content or satisfie his wicked mind he still proceeded in his vile purpose to haue his will of her 5. Now whereas the law was that the virgin which was forced in the towne should crie out Deut. 22.24 it is like that Thamar cried out but none would come to deliuer her or that Amnon kept her from crying Some thinke that she held her peace because she would not bring her brother to shame or vpon hope of marriage but hope of marriage she could haue none because it was against the Law and shee was more to respect her owne fame and honest name then her brothers 6. Quest. v. 23. Why Thamar saith hee will not denie me vnto thee seeing it was against the Law 1. Lyranus with some others is of opinion that Thamar was not Dauids daughter by Maacah but that she was with child by another when Dauid tooke her captiue in battell and so Thamar beeing neither Amnons sister by father or mother might be Amnons wife But this is not like for Amnon called her his sister v. 6. and it seemeth that Thamar was borne after Absalom as the phrase giueth when Absalom had a sister or when to Absalom was a sister v. 1. Iun. D. Chimhi thinketh also that Thamar was Dauids daughter but conceiued by him before she was conuerted to the faith of Israel 2. Pellican giueth this exposition that Thamar secretly vnderstood this condition si fieri posset if it might be Dauid would not denie her to him if it could not be done by marriage much more vnlawfull was it out of mariage 3. But it is more like that by this meanes she did dilationem quaerere seeke delaies onely and to gaine time Iun. vt conatum adolescentis eluderet to put off the young mans purpose Osiand Mart. For if she might haue beene Amnons wife hee needed not to haue languished after her and haue vsed such indirect meanes and he should haue married her after or paied her dowrie neither of which was done Mar. 7. Quest. Whether this degree of consanguinitie or any oth●r might haue beene dispensed with By occasion of these words of Thamar to Amnon which sound as though Dauid might haue giuen Thamar to Amnon to wife occasion i● ministred briefly to consider whether any of the forbidden degrees may be dispensed with 1. The Popes Canonists and Canonicall Diuines doe hold Contr. The degrees forbidden Leuit 19.20 can not be dispensed with that the prohibition onely is naturall and morall betweene the father and the daughter the mother and the sonne that their marriage cannot be dispensed with because they are one flesh but all the other degrees may be dispensed with for Adams sonnes tooke their sisters to wiues Iacob married two sisters Sarah was Abrahams neece Iacobed Moses mother was Amram his fathers aunt So it is their opinion that the Pope may dispense with all degrees sauing betweene the father and daughter mother and sonne as Caietan And the practise of the Papall Church hath been accordingly In Thom. 2.2 qu. 154. art 9. Emmanuel king of Portugall married two sisters Catharine Queene of England two brothers Ferdinandus King of Naples by licence from Pope Al●xand●r the 6. married his owne Aunt And Martin● the ● did dispense with the marriage of the germane and naturall sister 2. But this is a most grosse opinion 1. All these prohibitions are morall and natuturall for the Cananites were cast out for such abominations who were not bound to Moses Iudicialls 2. The necessitie of those times dispensed with those first marriages when there were no other to marrie with and God in respect of that necessitie gaue a relaxation saying increase and multiplie 3. The facts of the fathers cannot be excused from all imperfection yet it was Iaacobs intent to marri● but one Laban by his subtiltie imposed the other vpon him 4. These were the sinnes of the Heathen Among the Persians the sonnes married with their mothers the daughters with their fathers it was lawfull among the Athenians for one to marrie his sister Berosus writeth that the Gyants of the old world refrained not such marriages Caracalla said to his mother in law O that it were lawfull the impudent woman answered si libet licet imperator dat leges non accipit if you li●t it is lawfull for an Emperor giueth laws to others he taketh none himselfe ex Martyr 8. Quest. v. 15. Of Amnons hatred of his sister 1. Aristotle in his Problemes giueth this reason why inordinate loue is many times turned to hatred as Potiphars wife when she could not haue her desire hated Ioseph as much as she loued him and Nero after hee had abused his owne mother so hated her that he killed her The reason hereof Philosophers yeeld to be this

house built though not by him nor at that time Borrh. 3. And the Lord here also to this end maketh a rehearsall and commemoration of these benefits therein commending and setting forth Dauids thankefulnesse that in a thankefull remembrance thereof would haue erected an house vnto the Lord placet Dauidis institutum gratitudo Dauids purpose and thankefulnesse is pleasing vnto God 4. And the Lord by rehearsing how Dauid was called to the place of gouernment saith thus much in effect vnto him reliquam partem officij exequere execute the other part of thy office Iun. thou hast other matters of the kingdome wherein thou maiest occupie thy selfe be secure for this 5. Fowre benefits the Lord rehearseth which he had done for Dauid 1. his exaltation from so lowe and meane an estate 2. Gods continuall assistance as when hee encountered Goliah went against the Philistims and tooke 200. of their foreskinnes 3. God destroied all his enemies as Saul Doeg and the rest 4. And made his name famous and renowned all abroad And therefore as God had hitherto blessed him so hee would not leaue him hee should not then thinke that the Lord had refused him in this worke as though his fauour were chaunged toward him Mart. 9. Quest. v. 10. How the Lord is said to plant his people now which was done long before 1. Some thinke that this promise for Dauids sake was peculiarly made to Ierusalem but the text is euident that the Lord intendeth this blessing here promised to all the people of Israel 2. And whereas the Lord had planted them before in the land of Canaan D. Chimhi vnderstandeth this promise of the encrease of those former blessings that the land should be blessed with greater fruitfulnes and the kingdome with a more sure estate then before 3. This planting of the people here spoken of hath relation also vnto the Temple which the Lord would cause to be built in a sure place Osiand 4. And whereas the people after this were afflicted of the Aramites the Assyrians Egyptians Chaldeans by whome they were carried into captiuitie this promise must both be vnderstood by way of comparison that yet they endured not such afflictions and captiuitie as in Egypt and in the time of the Iudges And these promises haue a condition included that if they continued in obedience and kept the law of God they should enioy these promises otherwise the Lord doth not so bind himselfe as to stoppe the course of iustice Mart. 5. And whereas it will be obiected that in the daies of Ehud one of the Iudges the land had rest 80. yeares which may be compared for length with the peaceable yeares vnder Dauid and Salomon Iudg. 3.30 it may be answered that yet those daies are not to be compared with Dauids times for vnder the Iudges the Cananites still dwelt among the Israelites so that their peace was not perfect whereas they were expelled and finally vanquished by Dauid and Salomon 6. But these blessings in part fulfilled in Dauid and Salomons raigne yet haue their full accomplishment spiritually in the Messiah Borr. 10. Quest. v. 11. How the Lord is said to make Dauid an house 1. The Hebrew phrase to make an house is to giue one issue and posteritie and so the meaning is that the Lord would giue vnto Dauid a succeeding posteritie and an enduring family which should possesse the kingdome after him Vatab. 2. This priuiledge was not graunted to any of the Iudges nor vnto Saul the Kings of Israel after the kingdome was diuided had some of them a succession in their posteritie but it continued not long Among the Romane Emperours from Iulius Cesar to Antoninus none of them left a sonne to succeede in the Empire Vespasian had two sonnes Titus and Domitian which were Emperours after him but they could not leaue it to their sonnes 3. The Turkes haue had a succession in one family aboue 250. yeares but it is by parricide and crueltie the father killeth the sonnes one brother an other but Dauids kingdome continued 400. yeares in a lawfull gouernment Mart. 11. Quest. v. 12. What seede the Lord speaketh of when he saith I will set vp thy seede after thee c. 1. Some thinke that this promise of the perpetuitie of Dauids kingdome is wholly to be applied v40● the Messiah and not at all vnto Salomon As Augustine would perswade by these reasons because the Lord promiseth that his kingdome should be for euer Lib. 18. de ciuit Dei c. 10. so was not Salomons and that he should haue domum fidelem a faithfull house which Salomon had not for he brought strange women and idolatrie with them vnto his house Lib. 3. in Luk. Ambrose addeth further that Salomon was anointed King his father yet liuing whereas the Lord speaketh of Dauids seede which he would set vp after him Contra. 1. The eternitie of this kingdome was indeed fulfilled in Christ but yet the other may be and are vnderstood of Salomon 2. By a faithfull house is meant a sure stable house for the word neman signifieth both 3. Though Salomon were anointed King while his father liued yet he was onely appointed then to succeede his father in the kingdome the gouernment was still in Dauid while he liued 2. The Iewes doe also vnderstand this prophesie of the Messiah that he should build a materiall Temple which should continue for euer but of Christ they say it can not be meant for he built no Temple Contra. As though there is no other Temple but that which is made of lime and stones Christ hath built vnto the Lord a spirituall house the Catholike Church and so is house taken in Scripture for a spirituall building as when the Scripture maketh mention of the house of Abraham Isaak and Iacob they are not so blind and absurd as to vnderstand it of an externall house 3. Some againe mislike that this should at all be applied to the Messiah obiecting that when we can not otherwise interpret a place we runne into allegories But as allegories deuised of man are vncertaine and prooue not so yet such allegories as are warranted by the Scripture doe make euident demonstration as that of Ionas beeing three daies in the bellie of the Whale and that allegorie of the free woman and bondwoman Gal. 4. So likewise this place the Scripture it selfe interpreteth of Christ as Hebr. 1.5 I will be his father and he shall be my sonne these words by the Apostle ar● properly applied vnto Christ. 4. Wherefore the safer way is both to reteine an historicall sense in ascribing vnto Salomon these things which agree vnto him and vnto Christ that which cannot be giuen vnto any mortall man as that his kingdome shall be for euer that God will be his father that his dominion shall be to the endes of the world that kings shall worship him Psal. 72. 5. But some things here spoken of can by no meanes be referred vnto Christ as