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
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
beeing in danger of shipwracke in the sea and much afraid wheras an other rude man yet hardie feared nothing and being asked why he was so fearfull beeing a Philosopher made answer non debuisti sollicitus esse tu de anima nebulonis ego videbam Aristippum philosophum periclitari thou hadst no reason to take care for the soule of a knaue but I knew that Aristippus the philosopher was in danger c. So the heathen had no such cause to be mooued for they knew not what should become of their soules neither were they of such price with God as the soules of his seruants whom he reserueth for a better life 2. An other reason of this vacuitie of passion among the Heathen was that receiued opinion of the Stoicks who held that there should be in a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absence of all passion The Peripatetikes held that passions and affections were to be moderated the other would haue them to bee quite rooted out But this were to blame the God of nature who created man with passions and affections and whatsoeuer God made was good and the affections of anger zeale desire sorrow with the rest are many times the instruments of vertue beeing well vsed Indeede the holy Martyrs of Christ in the midds of their torments seemed to be without sense of griefe not as though they were without any feelling or passion but the exceeding great ioy which they had in the contemplation of a better life did swallow vp all their other affections and this strength in them was extraordinarie and supernaturall but the question is here of the ordinarie state and condition of the faithfull This then is the doctrine of Christian religion be angrie but sinne not Eph. 4.26 that men should vse their affections but yet moderate them and keepe them within their bounds 3. And concerning the patience of the Gentiles with other their vertues of iustice fortitude temperance they were but speciosa peccata goodly sinnes because they were without faith and without faith it is not possible to please God Heb. 11.6 So that we doubt not but that Dauid with his passionate teares which proceeded of faith was more accepted of God then the vnpassionate heathen which had no faith Mart. 16. Quest. Of the passions and affections that were in our blessed Sauiour 1. Our blessed Sauiour as he was perfect God and so without passion so was he perfect man and so tooke vpon him true humane affections as of ioy sorrow anger for that all these were in him the Gospel doth abundantly testifie otherwise he had not beene a perfect man as Augustine saith neque cum verum corpus hominis animam habuit habuit falsum affectum humanum neither when he had the true bodie and soule of a man had he false affections 2. Therefore those sayings of Hilarie are warily to be read and considered Christum ad patiendum Lib. 10. de Trinit non ad dolendum corpus habuisse that Christ had a bodie to suffer not to grieue and the crosse of Christ the speares and nailes he saith impetum passionis fecisse in Christo at non dolorem did force passion in Christ but no sense or griefe as when a man smiteth the water there is a passion and suffering in it but no sense or feeling c. These assertions are dangerous and against the Scripture the bodie of Christ is not to be imagined to haue such stupiditie as things without life and sense He had a perfect humane soule and therefore affection also and sense 3. But there is great difference between the affections which Christ had and ours 1. in respect of the obiect our affections doe turne into sinne but Christs were neuer occupied in any sinfull or imperfect act 2. All Christs affections were in him voluntarie they did rise in him when he pleased to shew them and they appeared not when he pleased to suppresse them but in vs they are often involuntarie and they rise whether we will or no. 3. Our affections are so precipitate that may times they ouerrule reason but so were not our blessed Sauiours ex Mart. 17. Quest. Why holy men and womâ—n vnder the olde Testament shewed more passion then now In the newe Testament also the seruants of God did shew their passions and affections as the woman that washed Christs feete with her teares and Peter wept bitterly but these examples indeede are not so many in the new Testament nor in such manner 1. One reason hereof may be the alteration of times that may seeme commendable in one age which is not so allowed of in an other then their lamentations were solemne and publike and with many ceremonies and much preparation which vsages doe not beseeme these times 2. But it may better be answered that they did more attend the terrene promises of the land of Canaan and the good successe and encrease of their posteritie though they had also a sight of the true spirituall rest but not so cleare as we haue therefore they sorrowed more for the losse of externall things But now because wee by faith are nourished into a more lively hope of the things to come we ought lesse to be mooued with temporall losses and crosses Mart. 18. Quest. v. 39. Of Dauids desire to Absalom 1. Some read Dauid ceased to goe forth after Absolom Vat. Lat. Pellic. Montan. as though Dauid had sought him or pursued him by strong hand Osiand for both Absalom was gone out of the land beeing fledde to Talmai king of Geshur his wiues father and Dauids affection was not so bent against him who afterward when he had rebelled against him lamented for his death It is therefore better read he desired to goe forth vnto him that is to see him Pag. Iun. B. G. 2. The reason is adioyned he was comforted concerning Amnon 1. both for that he was dead and could not be restored to life againe Iun. 2. and he considered that Amnon died iustly for his sinne Borrh. 3. time also had mitigated and allayed his griefe Pelliâ— 4. And he therein considered Gods prouidence by the which all things are disposed and nothing falleth out by chance Mart. CHAP. 14. 1. Quest. What mooued Ioab to take this course in this chapter prescribed to bring againe Absalom 1. IOab sawe Dauids affection well enclined toward Absalom not turned against Absalom as Osiand for the last verse of the former chapter sheweth that Dauid was comforted for the death of Amnon and longed for his sonne Absalom Dauid was well affected toward his sonne yet would not yet send for him to returne because by the lawe of God he that killed an other wifully was to die Ioab beeing a cunning courtier and obseruing Dauids minde beganne to worke with him in this cunning manner in suborning a subtill woman to speake vnto the King Mart. 2. P. Martyr thinketh that Ioab did this to gratifie Dauid because he sawe that it would please him
himselfe by that vow Mart. 2. And whereas Dauid voweth that hee will not sleepe nor climbe vp into his bed till hee had found out a place for the Lords house the meaning is not that Dauid would alwaies thinke of it and haue it in minde for otherwise his naturall infirmitie and frailnesse could not so long endure without sleepe and rest Mart. But he voweth that he will not take possession of his new habitation and dwelling place which hee had made vntill he had found out an house for the Lord Iun. 3. But notwithstanding this vow the Lord forbiddeth Dauid to goe forward in this purpose he therefore reuoketh and reuerseth his vow Controv. Whether rash vowes may be broken for if the father may call backe the vow of his daughter and the husband of the wife Numb 30. much more may the Lord dispense with the vowes of his seruants which are rashly or vnaduisedly made therefore we hold that all rash vowes as of single life voluntarie pouertie and such like which are made without warrant of Gods word by the authoritie of the same word may be reuersed as God here doth rebuke the hastie vow of Dauid 5. Quest. Wherefore the Lord would not haue Dauid build him an house v. 6. 1. The first reason which the Lord vseth is in respect of himselfe that he had dwelt in no house since he brought Israel out of Egypt and yet he was present with Israel and contented himselfe to dwell in tents he was all this while notwithstanding their Almightie God therefore in respect of himselfe there was no cause why Dauid should be so carefull to make God an house 2. Againe in respect of Dauid himselfe there was iust cause seeing there were many Princes and Gouernours before him vnto whom the Lord gaue no such commandement neither was he angrie with them for not building the Lord an house Dauid therefore should not thinke that it concerned him more then any of the rest which went before him 3. An other reason is yeelded by Salomon 1. King 5.3 why it pleased not God that Dauid should build him an house because he had warre with the nations round about and therefore he had no leisure nor opportunitie to enterprise such a great worke 4. And beside Dauid himselfe sheweth that the Lord forbad him to build him an house because he was a man of warre and had shed blood 1. Chron. 28.3 not as though it had beene vnlawfull for Dauid to fight the Lords battels or that he had beene defiled therewith but because the building of the Temple was a type of the spirituall building of the Church by Christ the Prince of peace it was requisite that the Temple should be built by peaceable Salomon that the figure and shadow might be correspondent to the bodie 5. But this was no cause as the Romanists imagine because Dauid by shedding of blood and waging of battell became irregular for then many of their Popes which haue beene warriers and warlike men should haue beene irregular yea and many of the founders of their Abbyes which had beene murtherers should haue much more incurred the same censure for Dauids warres were iust but they killed vniustly Mar. 6. But in that God would not suffer Dauid to build him an house we see that ceremonies are of no vertue or force but as they haue their strength from the word of God and therefore Ieremie reprooueth the hypocrites of his time for hauing such confidence in the materiall Temple who thought whatsoeuer sinnes they were guiltie of that they were deliuered in comming to the Temple Ierem. 7.10 Mart. 6. Quest. Whether Dauids desire to build God an house were simply in it selfe acceptable 1. That Dauid did well therein and that the Lord was well pleased with his intent and purpose Salomon sheweth 1. King 8.18 so that generally in it selfe it was a good purpose and desire but yet failed herein because hee had no particular direction from Gods word to doe it for God may approoue some acts which notwithstanding he will not haue done at all times and seasons 2. True it is that the Lord purposed to haue an house built as is euident Deut. 12.11 but the circumstance of time and place beeing not expressed they were to waite for further direction and warrant from God for it is not in these ceremoniall precepts as in morall for where any morall precept is generally propounded it must be executed without expecting any other commandement as the Apostle saith Philip. 4.8 Whatsoeuer things are true whatsoeur things are honest whatsoeuer things are iust c. thinke of these things but ceremonies and sacraments must haue a particular institution from God of which kind the building of the temple was 3. And though Dauid here be inhibited to build Gods house yet the Iewes in Haggies time were worthely reprooued for their negligence therein not that God is contrarie to himselfe in forbidding and commanding the same thing but the reason of the difference is because Dauid had no word of God to warrant this enterprise but the Iewes were commanded by the Prophets and so had the word of God which they stubburnely disobeyed 7. Quest. v. 7. Whether these words are well translated spake I one word with any of the tribes 1. Most of the Interpreters so translate the word shibtez tribes as S.L.C.V. with the rest 2. But it is better translated by a Synecdoche Iudges or gouernours the word properly signifieth scepters where the scepter beeing an adiunct of the gouernment is taken for the gouernours themselues Iun. And that this reading is best these reasons may show because it is so expounded 1. Chron. 17.6 where this place is rehearsed thus spake I one word to any of the Iudges of Israel c. 2. And beside the words following here confirme the same sense whom I commanded to feede my people but they were the Iudges not the tribes whom the Lord commanded so to doe 3. v. 11. the Lord also saith since the time that I commanded Iudges ouer my people 4. And there is great affinitie and similitude in the words betweene shibtee and shophtee 8. Quest. v. 8. Why the Lord maketh mention that he tooke Dauid from the sheepcoate The Lord to a diuerse end remembreth this here then afterward when he had committed that sinne in the matter of Vriah where the Lord rehearsing the benefits which he had done for him as how he had anointed him King ouer Israel and deliuered him out of the hand of Saul c. 12.7 vpbraideth Dauid for his vnthankefulnesse But here 1. the Lord by putting Dauid in mind of these benefits he thereby doth incourage him not to thinke that this inhibition to goe forward in his purpose to build God an house proceeded from any disfauour seeing he had heaped so many blessings vpon him but that the Lord had another meaning in it Mart. Osiand 2. And beside hereby the Lord doth stil keepe him in hope that he will haue an
that ende had reared vp a pillar to be a monument of his fame vnto posteritie now in stead of that pillar he shrowded vnder an heape of stones Pellic. 3. So was the king of Hai serued there was laid vpon him beeing dead an heape of stones Iosh. 8.29 and the fiue Kings whom Ioshua ouercame Iosh. 10.27 16. Quest. Of Absaloms children v. 18. 1. Some thinke that whereas it is said before c. 14.27 that Absalom had three sonnes and a daughter that all his children were now dead sic Geneuens but it is not necessarie to thinke that all of them were taken away but onely his sonnes as the words of the text are for he said I haue no sonne c. 2. Iosephus is of opinion that his sonnes were not dead alreadie but he prouided if they should chance to die without issue that by this pillar he should be remembred but the text is plaine that they were dead at this time as the Chalde well expresseth non est mihi filius superstes c. I haue no sonne left 3. God therefore had now depriued him of his three sonnes mentioned before c. 14. Iun. he that was so vnnaturall to his father was not worthie to haue any children Pellic. 17. Quest. v. 21. Of the Cushite whom Ioab sent with the newes vnto Dauid 1. Some read Cushai as though he were the same with that Cushai before mentioned which was Dauids friend Osiand but there is great difference in the names that is Cushai with pathah this Cushi with chirieh and that Cushai was yet a follower of Absalom and was not returned to Dauid 2. The most take it for a proper name that he was called Cushi Montan. Pag. with others 3. But he was rather a Cushite that is an Aethiopian as the word is taken Ierem. 13.23 and in diuerse others places and therefore he is afterward called the Kings seruant v. 29. for that cursed posteritie of Cham became seruants to Sems seede according â—o Noahs prophesie Gen. 9. sic Iun. Pellic. Borrh. some thinke he might be so called of his colour and yet an Israelite born Vat. but the other is more probable 18. Quest. v. 29. Whether Ahimaaz knewe not of Absaloms death It is without question that Ahimaaz was not ignorant of Absaloms death for Ioab had yeilded that as a reason v. 20. why he would not send him with the message to the King because the kings son was dead But Ahimaaz of purpose concealed it for these reasons 1. Because as before he had brought heauie newes to Dauid c. 17.20 so now he desireth to bring good newes Bor. 2. He would not all at once tell the king of his death least he might haue bin oppressed with grief but leaues him in suspence that he might by little and little digest his sonnes death 3. Ahimaaz did it also in respect of himselfe for he knew that as the euil tidings is not welcome so neither is the messenger thereof accepted like as the patient doth loath the very cup out of the which he drinketh his bitter potion 4. By this then we are taught these points of good discretion first that we put off the relation of euill newes to others where we are not vrged by necessitie secondly that when we doe tell hard newes we should doe it by degrees for many vpon the sudden report of heauie things haue presently died Osiand 19. Quest. v. 33. Why Dauid mourneth for Absalom 1. Dauids naturall affection which he could not hide did mooue him thus to take on for his sonne as also the consideration of Gods iust iudgment against him for his sinne Genev. 2. As also Dauid therin saw the accomplishment of Nathans prophesie against his house for his owne sinne which was the cause of these great calamities Bor. Pell 3. He considered that Absalom died in his sinne without repentance and therefore he mourneth not so much for Absaloms corporal death as for the perill and danger of the saluation of his soule Osiand 20. Quest. v. 33. Why Dauid wished to die for Absalom 1. He feared least his sonne dying in his sinne without repentance died out of the fauour of God his owne death he feared not beeing assured that he should die in Gods fauour and therefore he desired by his corporall death that he had redeemed his sonnes life that he might haue liued to repent him Osiand 2. He wished to die rather then to liue to see the miserie and calamitie which he foresawe by Nathans prophesie was like to fall vpon his familie and posteritie Pellic. 3. He was herein a type and figure of Christ who offered himselfe to death for those which persecuted him Bor. 4. The Hebrewes vainely here imagine that Absalom by Dauids teares and prayers was deliuered from hell and taken into paradise but no mention is here made of Dauids prayers at all Pellic. which he would not haue omitted if he had thought that prayers were auaileable for the dead Osiand nay he had shewed the contrarie when he left praying for the child after he knew it was dead CHAP. 19. 1. Quest. v. 6. Of Ioabs speach to Dauid 1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king otherwise then it became him Iun. 2. And he chargeth Dauid with some vntruth for though he loued his enemies yet did he not hate his friends Osian 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies as in slaying the Amalekite for killing Saul and Rechab and Baanah for the death of Ishbosheth now thou hatest me for killing Abner before and Absalom now Osian 4. True it is that we are in a certaine degree to loue our enemies to pray for them and to wish their amendement but we are not so to loue them How our enemies are to be loued but that the glorie of God and safetie of his people ought to beare a greater sway with vs whereunto Ioab hath respect and therefore wisely admonisheth the King Bor. though somewhat more sharpely then became him 2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast 1. Some thinke that Dauid had iust cause to remooue Ioab from his place both for that he so vnmannerly behaued himselfe in words toward him and for that he had killed Absalom contrarie to his commaundement Iun. Osian but neither of these was a sufficient cause seeing Ioab in both these intended Dauids good and the safetie of the people 2. Wherefore the better opinion is that Dauid herein shewed his humane affection both because Ioab had before by his valour deserued that place 1. Chr. 11.6 and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice Bor. and he did this in policie as he did before purpose to aduance Abner for the same cause so now he would preferre Amasa thinking by this meanes to winne the hearts of the rest Pell Gen. 3. Yet seeing Dauid did