smote Vzzah but that is not like for it appeareth by Dauids feare saying how shall the Arke of the Lord come vnto me that he knew well that Vzzah was smitten for some fault committed about the Arke 16. Quest. v. 12. What mooued Dauid to bring the Arke from the house of Obededom 1. God had blessed the house of Obededom and all that he had because of the presence of the Arke which he vsed with great reuerence no such thing is expressed of Abinadab in whose house the Arke was many yeares either because it is omitted in Scripture as many things of fact are or it may be the Arke was not with like reuerence there entertained Mart. 2. This was a great alteration and change that whereas the Lord punished before he now blesseth but this change was not in God who is immutable and alwaie the same but in them that carried themselues diuersely towards the Lords arke Vzzah was punished for his want of reuerence Obededom is rewarded for his obedience 3. Thus the Lord honoureth those that honour him and his seruants for his sake Laban was blessed after Iaacobs comming vnto him and Potiphar because of Ioseph 4. Dauid therefore hearing the report of Obededoms prosperitie now seeing all feare of danger past taketh vnto him a good heart resolueth to remooue the arke Osiand Likewise though God be not to be serued or his presence to be desired for any earthly blessings yet the Lord propoundeth such temporall rewards to stirre vp our dulnes and Dauid is the rather mooued in this behalfe to bring the Arke home vnto him that these outward things might bee testimonia quaedam voluntatis Dei c. certain testimonies of the will of God toward him Mar. But the cheife reason which mooued Dauid to remooue the Arke was because nowe hearing of Obededom his welfare and prosperitie by entertaining the Arke nihil mali veritus he feared no further euill or danger Ioseph l. 7. c. 4. 17. Quest. v. 16. Why they sacrificed when they had gone sixe paces 1. The Rabbines thinke that they sacrifice now at six paces because Vzzah was smitten when they had gone six paces but whether that were so or not as soone as they set forward and perceiued that God was present with them and none of them were smitten they offered sacrifice in signe of thanksgiuing Pellican 2. Some of the Hebrewes thinke that the Leuites felt not the Arke heauie as they did beare it and therefore beeing mooued with this miracle they sacrificed but it is dangerous deuising miracles without Scripture 3. It is most like that he which was set ouer the Levites who caried the Arke by turnes appointed them their stations how farre the parties or bearers should goe before they rested which was six paces therefore it is said 1. Chron. 15.26 when the Lord eased and helped the Leuites that is when they rested them at the appointment of Chenamah who was set ouer them 1. Chron. 15.22 then they offered sacrifice 4. And they offered these sacrifices vpon some Altar made vpon the suddaine either of earth or of rough stone according to the law Exod. 20.24 Iun. 5. The cause why none of them were now smitten was for that the former fault and ouersight was redressed the Leuites now did beare the Arke vpon their shoulders according to the Law 1. Cor. 15.14 18. Quest. v. 13. How many bullockes and fat beasts they offered Here the text saith they offered a bullocke and a fat beast that is but one but 1. Chron. 15.26 it is said they offered seauen bullockes and seauen rammes 1. Some to reconcile these places thinke Reconcil that the Preists offered these seauen bullockes and seauen rammes beside the bullocke and fat beast which Dauid offered Genevens annot 1. Chron. 15.26 but the same offering is spoken of in both places because the same occasion is touched when the Leuites rested and had gone six paces 2. Iunius readeth here in the plurall they offered bullockes and fat beasts and so it may agree with the other number of seauen bullocks and seauen rammes but seeing the words are here put in the singular number they are not fitly translated in the plurall there beeing no such necessitie 3. I approoue rather Osianders solution who thinketh that there were certaine stations which are called paces at the end of six of them the Leuites set downe the Arke and others carried in their place and at the end of euery six of these stations they offered a bullocke and a ramme and this they did seauen times till they came to the Citie of Dauid So in all at these seauen seuerall times they offered seauen bullockes and seauen other fat beasts that is rammes for at euery six spaces or stations ende they offered a bullocke and an other beast 19. Quest. v. 14. Of Dauids daunsing 1. It was the custome and vse of the seruants of God when they would shew their exceeding ioy to expresse the same with their outward gesture and that with daunsing as Elias when the raine came that had beene restrained three yeare and six monthes 1. King 18 46. did gird vp his loines the Spirit of God beeing vpon him and ranne before Ahabs chariot 2. But whereas there are diuerse kinds of daunsing as there is a graue motion of the bodie which sometime is vsed by the Auncient and there is a wanton and light kind of daunsing this gesture which Dauid vsed in leaping and stirring his bodie was of the first sort 3. Beside his example was extraordinarie for otherwise it might haue seemed not befitting the person of a King to daunce in publike view and sight as Nero and Caligula among the Romans were blamed of all for dauncing publikely in the theater beeing Emperours when Kings and publike persons are mooued by the like spirit they may doe as Dauid did otherwise they must vsitata ratione Deum colere worship God after the vsuall and ordinarie manner Mar. 20. Quest. v. 14. Of the linen Ephod that Dauid was girded with 1. Osiander thinketh that Dauid was so addicted to the seruice of God that hee put on a preistly garment he taketh it to be such a linen Ephod as the inferior preists vsed to weare as 1. Sam. 21.18 But Dauid hauing beene so lately taught by Vzzahs presumption who beeing but a Leuite medled with the preists office in touching the Arke would not aduenture to were those garments which were peculiar vnto preists 2. Neither yet was it a meere ciuill garment such as they which are preists or Leuites did sometime weare honoris causa for honour sake Borrh. for Dauid as it were abasing and humbling himselfe in the sight of God as he saith v. 22. I will yet be more vile then thus did lay aside in all likelihood his garments of honour and state 3. I thinke it therefore more probable that it was neither a preistly garment nor yet altogether ciuill or prophane but such as vulgus Deo deuoturum they
Patriarks desired to be buried in the land of Canaan that they might be releeued by the prayers of the Church hereof also it is Controv. Against Purgatorie that Dauid would not pray for his child after hee knew he was dead because the infant needed not Dauids prayers to this purpose Bellarm. lib. 1. de purgator c. 3. Contra. 1. It is euident by the text that all this lamentation of Dauid was to shew his griefe that there was a great man fallen in Israel v. 38. neither is there one syllable of any prayer made for Abner it is then great boldnesse to ground that error vpon Scripture which is altogether silent in that behalfe neither were there any sacrifices in the lawe there beeing so many diuerse kinds prescribed appointed for the dead 2. Neither was that any cause of their desire to be buried in the land of Canaan but onely to shew their hope in the certaine expectation of the promises of God and to be a monument to their posteritie that the Lord would bring them thither for otherwise seeing the Israelites continued in Egypt almost 200. yeares after Iacobs buriall in Canaan if he had intended to be helped by the prayers of the Church he should haue desired to haue his bones kept in Egypt then caried thence at their departure as Ioseph did that he might haue had the benefit of the Churches prayers which yet was to soiourne there 3. And the cause is euident why Dauid ceaseth to pray any longer for the infant being dead because he knew that then he should not be brought to life againe The childs soule indeed had no need of Dauids prayers no more had the soules of the faithfull departed and for the rest that died in their sinne they receiued their iudgement and by the prayers of the liuing could not be releeued 21. Quest. v. 39. Of the meaning of Dauids words I am weake and the sonnes of Zerviah are too hard for mee 1. Some thinke that whereas the word here vsed rach signifieth tender that Dauid speaketh of his clemencie and mercie that he had spared Abner and shewed him fauour but the sonnes of Zerviah which was his sister by whom they are called because it seemeth their father was but obscure were hard hearted and cruell 2. Some other doe make this the sense that whereas Dauids kingdome was but yet weake these two men shewed more inhumanitie and inclemencie then was for the safetie of his kingdome 3. But it is euident by Dauids words that he hath relation to himselfe that they were too hard for him it was not in his power to punish them as their fact deserued and therefore he committeth the reuenge of this cause vnto God 22. Quest. v. 39. Whether Dauid offended in deferring and forbearing the punishment of Ioab 1. Some are of opinion that Dauid offended herein and of a partiall affection spared Ioab whereas he ought to haue beene put to death and thus they doe reason 1. By the law he that slaieth a man presumptuously is to be taken from the Altar and to be put to death Exod. 21.14 his punishment is not to be deferred or suspended 2. It was the ruine of Eli his house because he was too remisse toward his children 3. And the King of Israel is reprooued because he let Benhadad goe when the Lord had giuen him into his hands Mart. Contra. 1. Neither did Dauid pardon Ioab but he gaue charge vnto Salomon concerning him who caused him to be slaine at the Altar and that law commandeth not that which is not possible or not in the Magistrates power to performe as if a murderer flie the countrie and so be out of the Magistrates power he doth not break the Law in not putting him to death so neither doth he that can not reach the malefactor without great tumult and danger to the common wealth but watcheth his conuenient time to doe it which was Dauids case here 2. Eli might haue corrected his sonnes without any danger so could not Dauid 3. And so was Benhadad deliuered into the Kings hand who beeing a forren enemie might with lesse trouble haue beene put to death then Ioab a domesticall freind and much fauoured among the people 2. The better opinion then is that Dauid did prudently forbeare to punish Ioab not so much because he was his kinsman and had beene faithfull vnto him in the time of his affliction Pellic. or that he had many wayes well deserued of him and could not well spare his seruice Borrh. but for that they were too hard and strong for him And it seemeth in the historie of Absalom c. 18.19 that Ioab did beare greater sway among the souldiers and militarie men then Dauid himselfe therefore it is a wise mans part as well to consider what may be done as ought to be done Iun. This then was in Dauid no conniuence or winking at Ioabs sinne which he bare in mind and charged his sonne to see iustice executed But Dauid prudently deferred the punishment onely which could not presently without great daunger be inflicted At other times when it was in his power he delaied not to doe iustice as vpon the Amalekite that said he had killed Saul and vpon those two that killed Ishbosheth The like example we read of Iacob who when his two sonnes Simeon and Levi had committed that shamefull murder vpon the Sichemites did not proceed against them being then a Magistrate in his owne familie but deferred the censure till his death Gen. 49.5 for both his children being stubburne and vnruly were too strong for him and beside there was then no time to make a stirre in his owne familie they beeing round about beset and enuironed of their enemies 23. Quest. v. 39. Of these words of Dauid The Lord reward the doer of euill according to his wickednesse 1. Some thinke that this is rather a prediction of Dauid what should befall the wicked then an imprecation But it may verie well be a prayer also which Dauid maketh against those which continue in their sinne without repentance Mar. 2. Yet it may seeme strange that Dauid prayeth for reuenge vpon Ioab for this murder seeing he himselfe calleth for mercie at Gods hand for the like sinne committed against Vrias wherefore here he must be vnderstood to speake of those which were impenitent not of those which were touched with a feeling of their sinnes as Dauid was when as a testimonie of his vnfained repentance he endited the 51. Psalme Borrh. 3. But concerning the meaning of these words these three things are to be considered 1. That God neither rendreth to good workes nor euill workes in this world according to the rule and measure of equalitie but in some proportion and similitude for he rewardeth good workes more liberally then they are worthie of and euill workes he recompenseth with lesse punishment then they deserue 2. Good workes are no cause of their reward but they are crowned in mercie but euill workes are
meritorious causes of their punishment 3. Neither doth God recompence all euill doers according to their workes but such onely as are obstinate and impenitent Mar. CHAP. 4. 1. Quest. v. 3. What Berothites and when they fled to Gittaim 1. SOme vnderstand it of Baanah and Rechub the two captaines of Ishbosheth that they fled away from Ishbosheth because of some crime which they had committed some for that they had conspired with Mephibosheth who discouered them ex Mart. But the historie it selfe is against this sense for how could these two haue opportunitie to kill Ishbosheth and to haue such free ingresse to the house of Ishbosheth if they had fled before and had beene as it were banished from him 2. Therefore it is better referred to the inhabitants of Beroth not that they all fled away because of this conspiracie of Baanah and Rechub as Osiander for this their flying and departure went before this treason practised against Ishbosheth 3. But the truth is that the Berothites had fled aâ—ay from Beroth a towne of Beniamin Iosh. 19.25 when they had heard of the death and ouerthrow of Saul then the Philistims came and dwelt in ther Cities they remooued therefore from Beroth to Gittaim which was neither a towne in Edom or Arabia but in Beniamin Nehem. 11.33 Iun. Borrh. Genevens Vatab. 4. And this is the cause why mention is made of this flight that these captaines beeing Berothites might be known to be of the children of Beniamin because they were Berothites though at this time their citie were inhabited by the Philistims yet it was reckoned still with Beniamin Iun. 2. Quest. v. 4. Why mention is made of Mephibosheth 1. This narration is inserted to shewe the purpose and drift of these two captains in killing of Ishbosheth they saw that none remained of Sauls house who was likely to succeed in the kingdome and to reuenge Ishbosheths death but onely Mephibosheth who was a lame man Iun. and beside he was but a child not aboue 12. yeare old for 5. yeare old he was at the time of Sauls death and Dauid had now raigned toward seauen yeares in Hebron Saul had other sonnes by Rispah his concubine but they could not be heires to the kingdome Borr. 2. Further hereby appeareth the prouidence of God so disposing all things for Dauids good that the kingdome might be deuolued vnto him without his owne seeking for seeing there was none left of Sauls house sauing Ishbosheth who was afterward killed and Mephibosheth the one lame in bodie the other impotent in mind the people of necessitie were now to looke after Dauid and to desire him to be their King as it followeth in the next chapter Pellic. 3. Quest. v. 6. How these captaines disguised themselues when they entred in to kill Ishbosheth 1. The Chalde thinketh that they came as merchants to buy corne so also Vatab. but if they had beene strangers it is not like they should haue had such readie accesse 2. Some thinke they came as to fetch corne for the souldiers and the campe Martyr 3. But seeing the word lakach signifieth as well to beare as to take or fetch it is more like that they made as though they were domesticall seruants and so came in bringing of wheate Iun. Pag. 4. The Septuag read that the doore keeper was cleansing and purging of wheat but there is no such thing in the text 4. Quest. v. 7. Of Ishbosheths secure sleepe 1. Though it seemeth to haue beene vsuall in those countries to haue their afternoone nappes as we read of Dauid c. 12.3 both because the nights were short and therefore they tooke vp some part of their sleepe in the day Mar. and the heate of the day which is verie feruent in those countries made them also drowsie Ioseph 2. Yet this heauie sleepe of Ishbosheth beeing now left naked and without defence Abner beeing slaine sheweth both his securitie touching his owne estate and his negligent administration of the kingdome so Ionas slept in the ship when the tempest arose and great daunger was at hand and the disciples were asleepe when their master was in his greatest agonie Matth. 26.40 3. But sleepe it selfe is not to be accused for as some are ouertaken in their sleepe so sometime it is a meane of deliuerance and to escape danger as Plutarch hath a storie how Mithridates sent one Oltacus to kill Lucullus who comming thither as to doe a message of some importance and answer beeing returned that he was asleepe and it was against his health to be awaked he thereupon fledde away least he should haue beene further sifted 4. And seeing Ishbosheth was thus slaine in his sleepe it teacheth vs to commend our selues vnto God when wee goe to our rest because we knowe not what may happen vnto vs in our sleepe Martyr 5. Quest. v. 8. Of their words to Dauid The Lord hath auenged my lord c. 1. True it is that this came to passe by the secret working and disposing of Almightie God that Dauid might be established in his kingdome and it was iust that Ishbosheth should come to such an ende because he vsurped vpon the kingdome which the Lord had appointed to an other 2. But this was no good excuse or defence of their vnlawfull act in killing their Lord for by this meanes Iudas treacherie toward his Lord might be excused because it was done according to the determinate counsell of God Indeede when Alexander in his rage and wine had killed Clitus and afterward was stricken with griefe Aristander did comfort him by laying the cause and originall thereof vpon the fates wherewith Alexanders griefe was somwhat qualified 3. Neither had these two murderous and bloodie men any such intent herein to obey Gods will but respected only their owne aduancement and preferment therein Mart. 6. Quest. v. 9.10 Of Dauids answer to the traytors that brought Ishbosheths head 1. Dauid vttereth three excellent sentences the one in saying as the Lord liueth who hath deliuered me shewing that vnlawfull meanes must not be vsed to hasten the Lords worke but that we must with patience waight vpon God the other that we must not reioyce in the destruction of an enemie as Dauid did not neither in Sauls death nor Ishbosheths the third that honestie is to be preferred before profit and vtilitie and that the counsels and enterprises of the wicked must not be approoued though they be for our profit Borr. 2. Dauid will much more be avenged of these men then of the Amalekite that said he killed Saul both in respect of their persons who were seruants to Ishbosheth and of the same tribe whereas the Amalekite was a stranger and not of Israel as also of him that was slaine who was a righteous person in respect of them which conspired against him he had deserued well of them so had not Saul of the Amalekites whom he had destroyed and Saul had alreadie his deaths wound and could not recouer but Ishbosheth
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 〈◊〉 〈◊〉
disposeth that it shall not rage or raigne in all nor in all times nor further then he seeth it to be for his glorie But good actions the Lord willeth after an other sort not onely permitting them to bee done but effecting working finishing and perfitting in vs euery good worke 5. Further there are three things to be considered in sinne 1. The guilt of sinne which is nothing else but obligatio ad poenam a binding and tying of him that sinneth vnto punishment and this is an act of Gods iustice who after one hath sinned holdeth him guiltie of punishment 2. Then there is the act of sinne which is the subiect and this God is the cause of who giueth power to mooue to will to doe this or that vnto his creatures which power hee restraineth not but suffereth euerie thing which he hath made and enableth it also to exercise the naturall properties and faculties thereof Thus God is the author of the action but the euilnes of the action proceedeth from mans corrupt nature like as the soule and life in the body is the cause it mooueth but the lamenesse of the legge or other part affected is the cause of the halting thereof So God as an vniuersall agent giueth life and motion to his creatures as the soule doth to the bodie but the abusing and deprauing of these actions ariseth from the corruption of mans nature 3. There is in sinne the punishment to be considered So God is said to punish sinne with sinne as the Apostle sheweth how the Lord gaue ouer the Gentiles to a reprobate sense and to vile affections as a punishment of their Idolatrie Rom. 1. In this manner as hath been shewed how the Lord may be said to haue to do with sinne but he is no way the author thereof or properly the cause And that is no imperfection in God that he cannot sinne nor will sinne but it is his perfection who beeing perfect goodnesse it selfe cannot abide any thing that is euill for if he should will sinne to bee he should turne men from himselfe which were to denie himselfe which as the Apostle saith God cannot doe God cannot denie himselfe 2. Tim. 2.13 This thâ—n is the summe of all that God is not properly the cause of euill but 1. either by remouing and withholding his grace 2. by disposing in his infinite wisedome and power euen of euill actions to serue his glorie 3. by ministring occasion which the wicked may abuse and peruert to their further hardening 4. in permitting things to be done as farre as hee seeth expedient for the vniuersall good 5. the guilt of sinne in iustice he procureth 6. the generall action he causeth 7. as it is a punishment he inflicteth it c. 7. Now according to these conclusions set downe the former reasons which seemed to make God accessarie vnto euill may thus be answered 1. God is said to giue vp the Gentiles to vile affections because hee left them to themselues and iustly depriued them of his grace 2. God hardened Pharaohs heart and blinded the Israelites eyes occasionaliter by ministring the occasion which they abused Gods workes were an occasion of Pharaohs hardening and his word of the others blinding but not of themselues the other through their peruersnesse tooke occasion to doe euill where none was giuen and turned that which was good to be an occasion of euill 3. The Lord is said to lead into temptation because the deuill who is the tempter can doe no more then God permitteth God tempteth not to euill as hee is not tempted Iam. 1. And we of our selues are tempted of our owne concupiscence therefore our Sauiour saith to his Apostles watch and pray least yee enter into temptation Matth. 26.41 4. God is the creator of mans will but not of his corrupt will which is the cause of sinne and not his will simply as God created it 5. When God saith to the euill spirit goe and prosper that is to be referred to the ende which was the death and punishment of Ahab but the meanes which was by beeing a lying spirit God willed not nor commaunded to be done but hindred not the doing of it because the Lord knewe how to vse it to his glorie 6. It is not denied but that the subiect of sinne which is the action in generall is from God who is the moouer of all things but it followeth not that the euilnesse of the action therefore is from God 7. God is said to deceiue the Prophet and people not in respect of the cause thereof which proceeded from their owne corrupt heart but in regard of the euent because God vsed that seduction for their punishment 8. God is said to turne their hearts to hatred because the prosperitie of the Hebrewes which God caused gaue occasion of enuie and hatred to the Egyptians the hearts of the Canaanites were hardened non emolliendo because God mollified them not And so God gaue them which beleeued not the truth strong delusions as a iust iudge punishing their hardnes of heart and vnbeleefe with blindnes peruersnesse 9. God willeth the meanes but after an other manner his will is that persecutions should be not simply but as they tend to his glorie and to the propagation of the truth 10. It is crueltie in man if he suffer one to fall and helpe him not because a man is bound in charitie to doe it but God is bound to none many graces he giues vnto the wicked which they abuse he is not bound to giue all he may doe with his owne as it pleaseth him 11. God is the author of the action which bringeth forth euill but not of the euilnesse of the action 12. Concerning the death and suffering of Christ God willed it in respect of the ende which was our redemption the meaneâ— as the treacherie of Iudas the malice of the Iewes he ordained not but disposed he willed not but vsed them 8. Quest. How Gods prouidence and mans will may stand together Here are two errours to bee taken heed of in two extreames Some doe so hold Gods prouidence as that they exempt some thingâ— from it some on the contrarie do ascribe all things to the diuine prouidence as thâ—t they impose a necessitie vpon the will of man depriuing the same of the naturall libertie and freedome thereof 1. Of the first opinion was Plato affirming that there are many things in the world which God is no wayes the cause of Lib. 2. de Republic as of euill things which is true if he speake of the proper efficient cause of sinne but yet euen in such things Gods prouidence sleepeth not directing ordering and disposing euill things vnto such ende as seemeth best vnto himselfe 2. Damascene also in some sort impugneth Gods prouidence when hee saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that onely those things which are not within vs not the things within vs Lib. â— de fide c. 29. are subiect to Gods prouidence whereas
that some of these fearefull signes were seene in the passion of Christ yet noâ— the rest 3. Therefore Dauids purpose is to set forth Gods power by these his fearefull workes of the earthquake thunder lightning tempest which are euident demonstrations of Gods presence in the world that he is alway readie to defend his Church Iun. wherein also he alludeth vnto the like workes done formerly as in Egypt when the Lord brought his plagues vpon them in mount Sinai when the law was giuen in the red Sea where the bottome was discouered and when the Lord thundred and shot his arrowes from heauen vpon the enemies of Ioshuah Iosh. 10. Osiand 7. Quest. v. 21. How Dauid saith the Lord rewarded him according to his righteousnesse 1. If it be vnderstood of Dauid in his owne person he hath relation either to the goodnesse of his cause which God had respect vnto Iun. or he speaketh comparatiuely that he was innocent in respect of his enemies which persecuted him as Dauid saith vnto Saul vnderstand and see that there is nâ—ither euill nor wickednesse in me neither haue I sinned against thee 1. Sam. 24.4 Genevens Borrh. Pellican 2. And here is to be considered that in the faithfull there is a double righteousnesse there is a perfect righteousnesse which is Christs imputed vnto them by faith whereby they are iustified and an imperfect righteousnesse which is their obedience the fruits of their faith and hereby they are not iustified but thereby they testifie and shew forth their faith Borrh. 3. And this their righteousnesse God rewardeth not of merit or desert for it is imperfect but of fauour accepting their will for the deed Borrh. 4. But if we take Dauid to speake here figuratiuely of Christ he was indeed perfectly obedient and in him was no sinne and his righteousnesse was truely meritorious Osiand 8. Quest. v. 24. I was also perfect toward him 1. There is also a double kind of perfection one absolute perfect which is onely in Christ imputed by faith vnto his members by this perfection only are we here perfect in Gods sight there is an other perfection which is imperfect which in some measure and degree is communicated to the members of Christ and this also is of two sorts it is either begun here in this life or perfected finished in the next now while we here liue there are none perfect without their blemishes and infirmities which notwithstanding the Lord for Christ his sake imputeth not to his members Of perfection in this life 2. Of this double kind of perfection the Apostle speaketh euidently of the absolute perfection he saith not that we are alreadie perfect Philip. 3.12 and of the other immediately after v. 15. Let vâ— aâ— many as are perfect be thus minded S. Paul denieth that he hath the one kind of perfection but he confesseth the other 3. Dauid therefore here saith he is perfect or vpright in regard of his desire and endeauour still striuing vnto perfection Pellican as our Sauiour saith be perfect as your heauenly father is perfect Matth. 5. 9. Quest. v. 27. Of these words With the peruerse thou wilt wrestle out or shew thy selfe peruerse 1. There is a double kind of peruersenesse which is either in doctrine when one speaketh and reacheth peruerse things so is it taken Act. 20.30 or in life when men walke peruersly and frowardly contrarie to the will and commandement of God Bor. 2. With such also will the Lord walke accordingly the most read thou wilt shew thy selfe peruerse or froward A.P.G.V. with others But this interpretation seemeth to be somewhat harsh 1. Because the word properly signifieth taken in that sense â—erversum te facies thou wilt make thy selfe pâ—ruerse which cannot be ascribed vnto God 2. For that whereas in the other three clauses the same word is repeated with the mercifull thou will shew thy selfe mercifull with the perfect and pure thou wilt shew thy selfe perfect and pure here the word is chaunged whereas the peruerse is called ghikkesh he saith not in the same word â—ith gakkesh he will shew himselfe peruerse but tithaph of pathal which signifieth to wrestle 3. Therfore that sense of the word is more fit that God will wrestle with them alwaies crosse and oppose himselfe against them as Leu. 26.28 till he haue ouercome and vanquished them in their owne frowardnes Iun. 4. But the Lord indeede dealeth not peruersly or frowardly but he so seemeth vnto the wicked who accuse the Lord of iniustice against them when he punisheth them according to their deserts And Gods peruerse and crosse dealing with them is nothing else but the not beeing mercifull vnto them or deliuering them out of their troubles Mart. 6. Such crosnes and and peruersenesse the wicked imagine to be in God when he layeth his iudgements vpon them for their sinnes when they expected good things as when vnseâ—sonable weather is sent as winter weather in the time of summer and haruest whereas the peruersenesse and frowardnes of men causeth such peruersenes as the wicked take it to appeare in Gods workes Osiand 10. Quest. v. 27. Of the difference betweene Gods shewing of himselfe pure with the pure and froward with the froward 1. Whereas Dauid saith with the pure thou wilt shew thy selfe pure we must not thus think that first man is pure and then the Lord sheweth himselfe to be so toward man for the beginning of our purenesse and goodnesse is from God as our Blessed Sauiour saith to his Disciples Ioh. 15.16 Yee haue not chosen mee but I haue chosen you and the Apostle saith 1. Ioh. 4.10 herein is loue not that we loued him but that hee loued vs therefore first God maketh vs pure and putteth his spirit into vs. This saying therefore must be vnderstood not of our first election and vocation which followeth thereupon but of the fruites of our regeneration and sanctification that after our hearts are purified by faith and so we bring forth the pure and acceptable workes and fruits of faith the Lord in mercie crowneth and rewardeth them 2. Yet the goodnesse of our workes is not the cause that the Lord sheweth himselfe pure and mercifull but it is the condition which the Lord requireth and an order which God hath set that his children should shew their obedience before they haue their reward 3. But in peruerse workes this difference is not obserued for the wicked haue the prioritie they first shew their frowardnes before they feele Gods iustice and the reason of the difference is this because the euilnes and peruersnes of man is from his owne corruption but the beginning of goodnes is from God 4. Againe these sayings must be so vnderstood not that God presently rewardeth the obedience of his seruants or punisheth the peruersenesse of the wicked both the one may a long time be afflicted and the other prosper in this world but the Lord in his due time will performe both the one and the
was the captaine of the rest Kimhi thinketh that he is not named among them because he was the cheife captaine but it is so much the more like that he was not omitted And whereas Osiander coniectureth that he is not set downe because he had disgraced himselfe by those two treacherous murthers of Abner and Amasa and made himselfe vnworthie of any memorie that was no let why his valiant acts should not be remembred for here is mention made of Achitophel whose son Eliam was one of Dauids worthies And beside honourable mention is made of Ioab v. 18. Abishai is said to be the brother of Ioab Therefore seeing Ioab is named in this chapter and there is no other found to make the number of 37. and Ioab was also a valiant and worthie man it is most probable that he is included in the number Iun. CHAP. 24. 1. Quest. v. 1. Wherefore the wrath of God was kindled againe against Israel 1. RVpertus thinketh that the anger of God was kindled against Israel because of the iniurie done to Vriah who is named immediately before in the last verse of the former chapter but it seemeth by the words of the text that it was some generall sinne of the whole land for it is said the wrath of God was kindled against Israel 2. Some thinke that the people had at diuerse times before sinned against God in the dayes of Saul and in ioyning with Absalom and last of all in following of Shebah c. 20. and that the Lord doth now punish them for all But it seemeth it was some newe prouocation whereby the wrath of God was againe and a fresh as it were kindled against Israel 3. There may therefore be two causes assigned specially of this great wrath first the Israelites liuing now in ease and tranquilitie abused it defluebant luxu and gaue themselues to riotous liuing Mar. likewise hauing obtained so many victories against their enemies they might grow insolent and secure Borrh. 4. Thus as before in the rebellion of Abshalom there fell of the people 20. thousand and they felt three yeares famine for the sinne of Sauls house so now the Lord sendeth vpon them the third plague of the pestilence Pellican 5. Here also it may be obserued as the prayer of the people helpeth the Magistrate so by their sinnes occasionem dederunt principis lapsai they giue occasion of the Princes fall and therein as they are partakers of the sinne so they are of the punishment Mart. 2. Quest. v. 1. Who it was that mooued Dauid to number the people 1. D. Kimhi and R. Levi Ben Gerson vnderstand that Dauids owne concupiscence mooued him to number the people but thereof no mention is made before 2. Some referre it to some wicked counseller that mooued Dauid to doe it Vata but this sense is refused for the same reason 3. Iunius interpreteth this place by that 1. Chron. 21.1 that Sathan stood vp against Israel and prouoked Dauid which is certaine that Sathan did here principally tempt Dauid vnto euill but in this place the nominatiue case is rather to be sought in the words going before 4. But seeing the Scripture else where ascribeth as much vnto God as Isai. 19.14 The Lord hath mingled among them the spirit of errors and the same Prophet saith c. 63.17 O Lord why hast thou made vs to erre from thy wayes we need not be afraid to speak as the Scripture doth that the Lord stirred vp Dauid as before c. 16. Dauid saith that the Lord bid Shemei curse him 5. Wherefore after this manner God is said to haue mooued Dauid 1. in permitting and suffring Sathan to put it into Dauids heart to number the people Osiand 2. God was causa remouens the remoouing cause in not giuing vnto Dauid at this time the direction of his spirit 3. The generall vertue and power of moouing is from God but the euilnes of the â—ction is of our selues 4. God vsed this fall and slip of Dauid and turned it to an other end thereby his iustice shewed it selfe in punishing his people Mart. and it was an occasion of greater good by this meanes the place was pointed out where afterward the Temple was built Rupertus 3. Quest. Wherein Dauid sinned in causing the people to be numbred 1. Iosephus thinketh that Dauid offended herein because he had forgotten in numbring the people to leuie the summe of halfe a sickle vpon euery one according to the law Exod. 30. but this was not the reason for the people were numbred againe by Moses Numb 1. and yet paied not that halfe sickle 2. Some thinke it simply vnlawfull to number the people wherein the Lord promised to be innumerable as the starres of the skie and the sand of the Sea and therefore it belonged vnto God onely to number that which was innumerable but this is not so for they were there numbred by Moses Exod. 38. Numb 1. Numb 26. 3. Some iudge that Dauid purposed to haue imposed some taske vpon the people and so he sinned in coueting as Dion writeth of Augustus Caesar that he appointed a taske ouer all that pertained to the Romane Empire But Ioab brought Dauid the summe of the people yet no such imposition is mentioned so much as to haue beene intended 4. Dauids fault was then first in entring into a needelesse action wherof there was no cause but onely Dauids curiositie he would haue it done that I may know saith hee the number of the people v. 2. for the mustring of the people was vsed among the Romans which custom was first taken vp by Seruius Tullius the King for these foure ends 1. To know who were fit for warre 2. to know euery ones substance to make indifferent rates 3. that the people thereby might acknowledge their subiection 4. and that a view might be taken of the peoples faults But Dauid here propounded none of these ends 1. Warre he had now none in hand 2. Neither intended he to make any collection 3. And they needed not by this meanes professe their subiection seeing he was taken and acknowledged of all for their King 4. And they had other magistrates to watch ouer the peoples faults the Leuites to instruct them and the Elders to correct them 5. So then it is cleare that Dauids heart was lifted vp to reioyce in the number and strength of the people for the which the Lord was angrie with him and sent a plague among the people 6. Rupertus maketh this numbring of the people a liuely shadow of the carnall Iewes who trusted to the workes of the law as Dauid here reioyceth in the multitude of men and in the arme of flesh 4. Quest. Of Ioabs disswasion to the King not to number the people 1. Hee sheweth that it belonged to God to increase the people and that it was Dauids part thankefully to acknowledge Gods blessing therein and not as it were to take vpon him Gods office as though the people by beeing numbred could be increased