let slip this ouersight in Ziba 9. Quest. v. 36. Of these words Thy seruant will goe a little way ouer Iordan c. 1. Some thus vnderstand the words Thy seruant hath gone but a little ouer Iordan and wilt thou for so small a seruice giue me so great a recompense Iun. but this is not the meaning for it is expressed before v. 32. what seruice Barzillai dad done to the King in maintaining and cherishing him and hee could not be ignorant that the King made him so freindly and franke an offer in that regard and beside the word iaghabor is put in the future tence and therefore rather signifieth I will goe ouer then I haue gone ouer 2. Therefore I preferre the vsuall reading that he would goe a little with the king to bring him on his way as before v. 31. it is said he went ouer Iordan to conduct him and then hee would craue leaue to returne Genevens Vatablus Osiander 10. Quest. v. 35. Vpon these words Can I heare any more the voice of singing men and singing women 1. It seemeth that in Dauids Court while the King was at dinner that hee had musicke played before him and sung both with voices and vpon instruments Osian 2. Which although it was not commanded yet was it tolerable and permitted Pellic. and there is no doubt but that there is a commendable vse of Musicall harmonie euen for recreation and delight for as it is lawfull to feed other senses as the tast not onely with the sauour of necessarie food but also with pleasant rellishing for repast as Isaak longed to haue wild flesh which we call venison to be prepared for his tast so also we may please the other senses as of hearing Of the abuse◠and likewise lawfull vse of musique so that all things be done in measure and sobrietie 3. Musicke may be abused and that two waies either to superstition as in adoring and countenancing Idolatrie as the King of Babel set forth his abominable Idol Dan. 3. withall kind of instruments of Musicke or to wantonnesse as the Prophet reprooueth the people because the harpe viole timbrel and pipe were in their feasts Isai. 5.12 so also Amos 6.5 There is also a commendable vse of Musicke either to vse it to the glorie of God as Dauid brought the Arke to Ierushalem with the sound and harmonie of all kind of instruments 2. Sam. 6.5 or else for honest recreation either in feasts or otherwise as Salomon yet remaining in his wisedome had men-singers and women-singers Eccles. 2.8 4. But this libertie which Dauid had is not to be vrged too farre to patronize the licentious vse of Musicke they which herein alleadge the example of Dauid let them also imitate him in his patience and meeknesse in aduersitie and affliction Pellic. 11. Quest. v. 40. Of the halfe part of the people of Israel which were with Dauid 1. Some read not halfe the people of Israel but a part of the people of Israel Iun. but the word chatzi is vsually taken for the halfe part as c. 18.2 though half of vs were slain and in many other places 2. Therefore the vsuall reading is rather to be followed the halfe of the people Chald. as the Sep. also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also the rest of the Interpreters 3. Yet the precise halfe is not to be vnderstood but onely a part that whereas Iudah wholly was with King Dauid yet Israel but in part in regard either of Iudah or the rest of Israel which were not yet come and this part of Israel were they which held with Dauid and fell not from him and such as were now come and reconciled to him as the thousand of Beniamin that came with Shemei Iun. Vatab. 12. Quest. v. 44. Of the contention betweene the men of Israel and of Iudah about Dauid 1. Whereas they which before had left and forsaken the King doe now striue which should be the most forward in bringing him againe beside the inconstancie and leuitie of the people here to be noted Gods prouidence is to be considered in swaying the affections of the people toward Dauid which were of late estraunged from him with so great hostilitie that Dauid might acknowledge that his state and kingdome depended onely vpon God Pellican 2. The men of Iudah alleadge two reasons in their defense both because they were nearer in kinred to Dauid then the Israelites and for that their affection was more sincere for they respected not their owne profit neither were hired or waged to doe that they did but came of a dutifull mind v. 42. the men of Israel stood partly vpon their number they were tenne for one partly vpon the prioritie of their counsell they first made the motion to bring backe the king v. 11. 3. The men of Iudah were sharper in words then the men of Israel both being confident vpon their cause as hauing the better part and the kings fauour Osiand as beeing emboldened with the guard of Dauids souldiers called his men v. 41. Iun. But this their insolent speach toward Israel and the neglecting of them bread a greater inconuenience afterward and gaue occasion of falling away againe to the Israelites as the next Chapter sheweth CHAP. 20. 1. Quest. v. 1. What mooued Shebah to entise Israel to leaue Dauid 1. THe former contention betweene Israel and Iudah ministred occasion thereof because they of Iudah challenged the king to be peculiar to themselues and therefore Shebah saith as from their mouth and in their words wee haue no part in Dauid as they would beare vs in hand Vatab. 2. The old and inveterate hatred and enuie betweene Sauls house of the which it seemeth this Shebah was and Iudah did stir him vp to this mischiefe Borrh. 3. As also his owne ambition thinking if they could shake off Dauids yoke to be King himselfe in his stead Osiander 4. As also the people grew wearie of the Kingly gouernment and sought for libertie Pellican 2. Quest. v. 3. Of the shutting vp of Dauids Concubines 1. Dauid inflicteth a treble punishment vpon them for yeelding to the incestuous lust of Abshalom for they should rather haue died then condescended vnto him first they are sequestred and shut vp from all company that none should come at them least beeing seene abroad the memorie of that vncleane fact should haue beene thereby reuiued Borrh. Secondly Dauid doth forbeare their companie because it was not fit after they were defiled by his sonne that they should haue accesse to him Of 〈…〉 Osiand Thirdly they are enioyned this penance of widowhood during life that they might lament and repent them of their sinne Pellican 2. Some thinke that because it is added in widowhood for life that they continued in widowes estate onely during the life of Dauid Vatabl. and so hee distinguisheth betweene viduitatem vitae widowhood of life and viduitatem mortis widowhood of death that is after the husbands death so also the Chalde they
I am free from this woman and haue committed no such thing and therefore thou doest me wrong thus to charge me Iun. Vat. for the words themselues seeme to containe a deniall of the fact 10. Quest. v. 12. How Abner sent messengers for himselfe This word tactau hath diuerse expositions 1. Some read from his place Chald. 2. Some propter hoc because of this Iun. 3. Some he sent secretly B. 4. But the better reading is he sent pro se or loco sui for himselfe or in his stead so V.L.A.G.M. Iosephus also so interpreteth that he sent messengers in his stead he sent not this message or embassage in the name of Ishbosheth or of the state of Israel but in his own name Mart. and on his owne behalfe the word tachath signifieth pro for 11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner and making a couenant with him 1. The thing which Abner now went about was not vnlawfull to bring the kingdom vnto Dauid to whom the Lord had giuen it though Abner did it of an euill minde as Rahab did not euill in not discouering the spies and so betraying the citie Ios. 2. nor the men of Luz in shewing the way into the citie by which meanes it was surprised Iudg. 1.23 This therefore not beeing an euill act of it selfe Dauid might therein vse Abner And so that which is done by an other not without sinne the seruants of God may make vse of without sinne as Iacob vsed the benefit of Labans oath that sware by his gods Gen. 31. as the tenne men whom Ismael would haue slaine with the rest saued their liues in feeding their enemies couetous desire alleadging that they had treasures in the field of wheat and barley oyle and honie which they would discouer vnto them if they would not slay them Ierem. 41.8 So a poore man is excused in taking vp money vpon interest for his necessitie though the vsurer be not therin blamelesse 2. But this libertie holdeth onely in things which are not in their nature euill for in such we can no way consent or giue liking but we must sinne 3. Hitherto then Dauid offended not in beeing contented to take aduantage of this message of Abner but herein Dauid was ouerseene first that in so waightie matter as this he did not first aske counsell of God secondly because he maketh a couenant with a wicked ambitious man and of a suspected life Pet. Mar. 12. Quest. v. 14. Why Dauid sendeth to haue his wife Michol restored vnto him The reasons which mooued Dauid were these 1. In respect of himselfe because she was his first wife and he had obtained her with his great danger for an hundred foreskinnes of the Philistims he gaue 200. not 600. as Iosephus 1. Sam. 18.27 though Sauls demaund were onely for an hundred 2. In respect of Michol to deliuer her from that reproach and infamie liuing now in adulterie for Dauid had not dismissed her The Rabbines thinke that Phaltiel did not companie at all with her but that is not like seeing he was so vnwilling to part with her v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel not of her own mind and therein therfore hath her excused 3. By this meanes Dauid maketh triall of the fidelitie of Abner 4. It was a meanes to make a way to the kingdome his wife beeing now returned that was Sauls daughter Mar. 13. Quest. v. 17. Of Abners perswasion vnto the Elders of Israel and Beniamin 1. First he presseth them that it was their owne desire to haue Dauid to be their King hee was a King of their owne choosing and one in whom they all delighted 2. He reasoneth à facili it was an easie matter for them and now in their owne power to doe 3. He vrgeth the authoritie of God that had appointed Dauid the Lord hath spoken of Dauid who here like an hypocrite maketh the word of God to serue his owne turne for it was not the word of God which mooued him but his owne malitious heart 4. He perswadeth them ab vtili from the commoditie which should grow thereby to all Israel that by the hand of Dauid the Lord would deliuer them from their enemies Mar. 14. Quest. v. 20. Whether Dauid did well in making Abner a feast 1. Abner did not content himselfe with that message which he had sent before because things are better dispatched by personall presence then by the ministerie and mediation of others and because he would certifie Dauid how he had dealt in his behalfe with all the Elders of Israel and how he had preuailed with them for these reasons he commeth himselfe in person to Dauid Iosep. 2. But Dauid did not well in making him a feast both because he had not first consulted with God but followed onely humane counsell and therefore it tooke no place Pellic. as also Abner beeing an euill disposed man it was not meete that Dauid should haue eaten with him Mar. This feast therefore ended afterward with mourning teaching vs what vncertaintie there is in these earthly ioyes that we may learne to vse them soberly and with moderation Borr. 15. Quest. v. 28. Of Ioabs treacherous killing of Abner 1. When Ioab had accused Abner to the King that he went but about to vndermine him and seeing that the King could not be induced to deale against Abner then he bethinketh himselfe to take a course to be reuenged and sendeth for him backe as it seemeth in the Kings name and so thinketh Iosephus 2. The causes which mooued Ioab to kill Abner was two his hatred for the murder of his brother Asahel and his enuie least Abner might haue growne too great in the Kings fauour and so obscured him Borr. But this latter was the greatest motiue as afterward vpon the like cause he killed Amasa yet he pretendeth the other the death of his brother as the end of the verse sheweth 3. Ioab smiteth Abner in the same place where he had smitten Asahel before and though Ioab herein committed that which was both vnworthy himselfe and his master the King and for the which he worthely suffered afterward vnder Salomon yet the iudgement of God was iust vpon Abner a wicked and bloodie man and the Lord turneth it to the great good of Dauid in taking out of the way a new reconciled enemie who would hardly haue prooued faithfull Mar. 16. Quest. Of the place where Ioab killed Abner 1. The most read that he tooke him into the middes of the gate L.V.P.M. rather within the gate C.I. or aside in the gate B.G.S. not to talke with him in an open and publike place to be without suspition for the gate was the place of iudgement Mar. But he rather tooke him aside and apart from the rest to talke with him more secretly Ioseph who thinketh also that his brother Abishai was by which is not vnlike for he also consented v. 30. 2. 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
word besheli some read peaceablie B.G.C. some craftely L.P.S.V. but it rather signifieth in errour or vnawares as c. 6.7 it is said that God smote Vzzah for his errour Iun. ghal hashall 17. Quest. v. 29. Of the fearefull curse and execration which Dauid layeth vpon Ioab and his posteritie Whereas Dauid accurseth Ioab and his posteritie and laieth vpon them an heauie burthen of fiue calamities and miseries the running issue the leprosie weaknes and faintnesse to goe with a staffe vntimely death by the sword and penurie and want of bread wherein Dauid sheweth himselfe more seuere against his owne seruant and kinsman then he was either against Saul or any enemie he had 1. Some therefore thinke that Dauid did curse Ioab of impotencie and weaknesse of affection beeing in anger and greefe and that therefore all these euills did fall vpon his posteritie for they say that Rehoboam had a running issue Vzziah was a leper Asa had the goute Iosias was slaine with the sword and Iehoiakim wanted bread so the Rabbines But these Kings of Dauids line were thus punished for their own sins not for Dauids Mar. 2. Some thinke that this was no imprecation but a prediction by the spirit of God of such euills as should befall Ioab and his posteritie but the forme of speach and the manner of phrase let the blood fall c. sheweth it to be a verie imprecation and malediction 3. Some doe make question whether this curse of Dauid beeing vttered in his heat and affection did afterward take place or no Mar. But seeing Dauid was a Prophet and here the reason is giuen of this iudgement because both the brethren consented to kill Abner in time of peace because he killed their brother in battell v. 30. all which circumstances doe exaggerate the offence it is not to be doubted but that this curse tooke place vpon Ioab and his familie as that other of Dauid vpon the mountaines of Gilboa where Saul and Ionathan were slaine tooke effect 2. Sam. 1.21 and the leprosie of Naaman by the Prophets sentence did cleaue vnto Gehezi And that this Propheticall curse was effectuall it seemeth to be the opinion of Iun. and Bor. 4. It beeing then resolued vpon that Dauid both as a Prophet accursed Ioab his sinne of blood so deseruing and as a wise man that it might appeare to all Israel that Dauid was no way consenting to this fact yet these doubts further will be made First why Dauid laieth this curse vpon the whole familie not excepting the innocent whereas in the law the Lord is said to visit the iniquitie of the fathers vpon the children to the third and fourth generation of those that hate him Ans. 1. This condition is alwaies included in such propheticall curses though it be not expressed 2. or Dauid might foresee that there should be alwaies some in Ioabs familie whose sinnes might be worthie of those plagues 3. and yet in temporall chastisments the children may beare the iniquitie of the fathers without any impeachment of Gods iustice 2. Kin. 5 2â— So the Prophet imposeth the plague of leprosie vpon Gehezi and his seed for euer without any exception Secondly it will be obiected why Dauid doth pronounce this execration rather against Ioab then against Saul which put the Lords Preists to the sword Ans. Saul was the Lords anoynted and therefore Dauid was no more to curse him then to lay violent hands vpon him againe he should haue seemed to doe it in his owne cause but the case was diuerse here for Ioab beeing herein but a priuate person killed Abner contrarie to the Kings faith and safe conduct giuen him and did by this meanes as much as in him lay if Dauid had not caried the matter wisely hinder the establishment of Dauids kingdome Thirdly but why did not Dauid then hauing obtained the kingdome himselfe take condigne punishment vpon Ioab Ans. 1. Both because it would haue weakned his gouernment if he should at the verie first haue shewed seueritie toward a man of his owne kinred and which had deserued so well of him and Ioabs sinne was not yet come to the full he afterward killed Amasa also in the like case so that his punishment though a while deferred was the more heauie and greeuous when it came Borrh. 18. Quest. v. 31. Why Dauid commanded Ioab to put on sackcloth and mourne for Abner 1. Ioab might be thought to reioyce and be glad that Abner was ouerthrowen and therefore he might seeme a very vnmeete man to celebrate Abners funerall Dauid therefore in forcing them thereunto some may thinke did make him play the hypocrite But it was fit and requisite that Ioab beeing a principall man vnder Dauid should not be wanting in this solemnitie Dauid then requiring him thereunto did that which was fit if Ioab therein dissembled it was his owne fault So Princes may enioyne their subiects to come to the exercises of religion Princes may compell theiâ— subiects to the exercises of religion if they present not themselues with true deuotion the offence resteth in them that faile therein not in him that commandeth as the King of Niniveh commanded a generall fast to be kept thorough the Citie it is like it was not religiously kept of all So the Lord in the Law commandeth that the three solemne feasts in the yeare should be kept of all and yet all the Israelites had not a sound and vpright heart toward the Loâ—d 2. Dauid might enioyne this dutie vnto Ioab as a part of punishment that he is constrained publikely to bewaile him whom in his rage he had slaine 3. And this might be a meanes also to bring Ioab to acknowledge his sinne seeing the great lamentation which was made for Abner whom he had slaine Mar. 19. Quest. v. 33. Of these words Dyed Abner as a foole dyeth 1. Dauid bewayleth Abner and commendeth him as a valiant man but not for any vertue or goodnesse in him for the wicked may haue some commendable parts which are not to be depriued of their due praise 2. The meaning then of Dauids words is this that Abner died not as a coward that is taken in warre and lead captiue his hands beeing bound nor as a malefactor whose feete are tied with fetters Borr. But he would haue shewed his valour both by his hands and feete if they had tried with him with open fight Iun. whereas now they killed him treacherously as a man beeing neuer so valiant may be circumvented by wicked conspiratours Genevens 20. Quest. v. 34. Of Dauid and the peoples weeping and lamenting for Abner Dauid lamenteth and fasteth till euen to shew and expresse his greefe for Abner and that thereby he might content all Israel and cleare himselfe as not beeing accessarie to his death but no mention is here made of any prayers made for Abner yet the Romanists dare auouch that this fasting and mourning of Dauid was for the releefe of Abners soule and that for this cause the
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
is taken for so many troupes or bands which made in all 7000. chariots counting ten to a troupe or companie 3. But for the latter doubt Iunius solution seemeth not to be so good who thus readeth 7. hundreth chariots and 40. thousand footemen of horsemen referring horsemen not to the 40. thousand immediatly going before but to the 7. hundreth chariots first mentioned but this reading seemeth not to be so fit both because the words are not so distinguished in the Hebrew and there was great difference betweene the chariots and horsemen as c. 18.4 Dauid tooke from Hadarezer a thousand chariots and 7. thousand horsemen and 20. thousand footemen the horsemen then can not be referred to the chariots And it is euident that the Ammonites hired both chariots and horsemen 1. Chron. 19.6 there were then both chariots horsemen and footmen in the host of the Aramites here the chariots and horsemen are numbred which were destroied and in the other place the chariots and footemen 4. But whereas the Latine translation speaketh of 58. thousand men which fled before Israel v. 19. there is no such thing in the originall so that therein there is a manifest corruption in the Latine CHAP. 11. 1. Quest. v. 1. What time Kings goe forth to battell in 1. AFter that Ioab had smitten the Ammonites and they were fled into the Citie c. 10.14 hee the winter season as it seemeth comming on seased to pursue them or besiege their citie which was Rabbah afterward called Philadelphia the cheife citie of that nation he expecteth the next spring when Dauid sent Ioab againe against the Ammonites Pellic. 2. The time which in those countries was thought meetest for warre was the spring tide when as both grasse and corne beginneth to waxe ripe in those regions and so they might haue food and releefe for their horse and their whole armies Borr. Osiand Mar. 3. Wherein appeareth a great difference betweene the warres of these times and those for now this age is so fierce that euen in the dead time of winter many Princes and Captaines will not forbeare warre As Pope Iulie tooke Mirandula in the deepe snow Frauncis king of Fraunce was taken at Ticinam in Februarie Callis was sacked in Ianuarie Mart. Quest. 2. Of Dauids adulterie and the vse which is to be made thereof 1. They which thinke to patronize their licentious life by Dauids fall doe therein tempt God and sinne of presumption for they which thus reason with themselues if Dauid committed adulterie why may not we likewise might they not as well inferre Iudas beeing an Apostle betraied his master and Paul persecuted the Church therefore it is lawfull for them to doe so likewise 2. But seeing the Scripture condemneth the adulterie of Dauid what impudencie is it for any thereby to seeke defense of their sinne yea the heathen by the light of nature held adulterie to be a most grieuous sinne as Pharaoh king of Egypt Gen. 12. Abimelech king of Gerar Gen. 20. So Nebuchadnezzar burnt Achab and Zedechia two false prophets and adulterers with fire Ierem. 29. 3. But this profitable vse may be made of Dauids fall that sinne is not altogether extinguished in the regenerate they oftentimes feele in their members the law of sin rebelling against the spirit and by this example of Dauids sinne who by his repentance found forgiuenesse we learne that Gods seruants if they offend of infirmity should neuer despaire of forgiuenes And herein are we to imitate Dauid not in his sinnes but in his true repentance and teares after he had sinned Mart. 3. Quest. v. 2. Of Dauids idlenesse and securitie vpon these words Dauid arose from his bed 1. The beginning of Dauids fall proceeded from his idlenes and securitie he rose from his bed wheron he vsed to rest in the afternoone which as the Physitians hold to be vnwholesome to the bodie Osiand so was it a signe of Dauids great security who gaue himselfe to ease and rest his captaine and souldiers beeing occupied in dangerous battells abroad Dauid vsed not to goe forth with them as he had in fore time Pellican 2. There are diuerse kinds of ease some doe sequester themselues from busines to giue themselues to contemplation as our blessed Sauiour preached in the day prayed in the night Luk. 21. Some keepe an holy rest from sinne But there is beside a lasciuious and wanton rest or idlenesse which is the mother of lust as one of the sinnes of Sodome was aboundance of idlenesse Ezeck 18. As Ambrose fitly resembleth idle persons to the oyster who while he openeth his shell in the Sunne is assaulted by the crabbe or creavish which commeth and thrusteth his clawes between the shells and so deuoureth the oyster so idle persons are tempted and seduced made a pray of Sathan 3. But as idlenesse is hurtfull to al so it beseemeth not the person of Princes who though they neuer plow or digge yet are to watch ouer the people to see them wel gouerned and to prouide for them good lawes And as in Dauid this pleasant ease brought forth adulterie so the idle life of Monkes feeding and pampering their bellies was the cause of that filthie vncleannes and vile corruption which were detected to be among them 4. Then seeing Sathan is so vigilant to catch euery oppertunitie to supplant vs going about like a roaring lion as S. Peter saith seeking whom he may deuoure we ought so much the more carefully to watch ouer our selues that we may escape his snares Mart. 4. Quest. v. 2. Of the wandring of Dauids eyes vpon these words Hee saw a woman washing her selfe 1. Dauids curious eyes wandring falling vpon such a pleasant obiect did intangle his affection and enflame his desire Dauid at this time had forgotten that prayer Psal. 119.37 Turne away mine eyes from regarding vanitie Borrh. first seeing her he committeth adulterie with her in his heart then he resteth not till hee had acted his vncleane desire Osiand 2. This sinne of Dauid appeareth the greater if it be compared with Iosephs continencie Ioseph was young and a single man and was entised of his mistresse yet consenteth not Dauid was of good yeares hauing many wiues which might haue contented him and beside he was a soliciter of a woman one of his subiects whose chastitie he ought to haue defended Mart. 3. We see then hereby how dangerous a thing it is to suffer the eyes to wander Iob therefore made a couenant with his eyes not to looke vpon a maide Gregorie hath a good saying qui externo oculo abutuntur digni sunt quibus internus oculus offuscetur they which abuse the outward eye are worthie to haue the inward eye darkened Ridiculous then and vaine is their pretext who thinke that while they gaze and looke vpon such pleasing obiects se illis spectaculis non moueri that they are not stirred with such spectacles and sights doe they thinke them wiser stronger then Dauid who was caught
Achab vsed against Naboth hee coueted but his vineyard Dauid desireth an others wife Achab wrought this onely by his wicked wife Iezabel but Dauid doth this himselfe Martyr 3. And Vriah his innocencie maketh Dauids sinne more grieuous hee which all his life before hated fraud and deceit now hateth simplicitie and truth hee which spared his cruell enemie Saul before now pursueth vnto death a most faithfull friend and dutifull subiect And further he maketh Ioab accessarie to his sinne who though his sinne was the lesse because the Kings authoritie forced him yet is it not thereby excused It might be Dauid pretended some capitall offence to haue beene committed by Vriah yet Ioab was not ignorant of the Lawe that none were to bee put to death but vnder two or three witnesses hee therefore should herein haue obeyed God rather then man Mar. 10. Quest. v. 17. Why it pleased God that Vriah in this manner should be slaine 1. In that God suffred a iust and innocent man in this manner to be cut off it need no more to call Gods iustice in question then that he suffered Iohn Baptist to be beheaded Peter and Paul to be slaine Euerie one is borne to die for death is the stipend or wages of sinne God therefore whose counsells are most secret yet most iust doth for some causes best knowne to himselfe giue way sometime to vnlawfull attempts 2. And who can tell whether Vriah had not some sinnes of his owne for the which he is chastised as in attributing too much to his wife and in suffring himselfe to be mis-led often by her or such like But we must not howsoeuer it is complaine of the Lords proceeding herein as vniust Mart. 11. Quest. v. 20. Of Ioabs answer returned vnto Dauid 1. In Ioab though it was commendable in him in that he was conuersant in the sacred histories as appeareth by the instance giuen of Abimelech yet in beeing so seruiceable to the vnlawfull desire of the king he sinned diuersly both in condemning a man his cause beeing vnheard and in accomplishing the kings desire with the losse of many beside Osiand 2. The messenger also plaieth his part to picke a thank who staied not till Dauid should obiect as Ioab had before conceiued but presently telleth Dauid of the death of Vriah which he knew would be acceptable vnto him 3. Dauid also dissembleth the matter to the intent that neither this cruell commaundement nor Ioabs fawning obedience should be discouered to the messenger Geneuens 12. Quest. v. 27. Of these words and shee became his wife Whether it be lawfull to marrie her with whome adulterie formerly was committed 1. Nothing is defined directly concerning this matter in the Scripture for Leu. 18. where many impediments of marriage are rehearsed and diuerse prohibitions of marriage yet no mention is made of this barre of adulterie going before but the reason hereof may be this because the adulterer and adultresse by Moses Law were to be stoned vnto death and so there could be no question of this matter 2. But it hath beene decreed by many Pontificiall decrees that the marriage of such who committed adulterie before should be actually void as is extant in the Extrauagant in diuerse places Extrav titul de eo qui duxeratt vxorem quam polluerat c. in tit de convers infidel can laudab But this example of Dauid convinceth that opinion whose marriage with Bethsheba the Lord ratified and confirmed 3. Wherefore the best resolution is this that such mariages are indeed altogether vnfit and inconuenient for if this were vsually permitted for the adulterer and adultresse to marie together it would giue occasion for one of them to practise against the life of an other yet though such mariages are not conuenient and may with good cause be letted and preuented and such by the Magistrate may be punished yet such marriages beeing consummate are not for any such pretense to be dissolued for then Dauids mariage had beene vnlawfull Osiand it is adulterie following after not going before that breaketh mariage knot see more of this question Synop. Cent. 3. er 96. 13. Quest. v. 27. How the thing which Dauid had done displeased the Lord. 1. In that it is said this fact displeased God there is an euident distinction and difference made betweene the thing and the person for Dauid in respect of his election was beloued of God but this thing which he had committed namely the adulterie with Bathshebah and the murther of Vriah the Lord abhorred neither is it to be held as an absurd thing that one in respect of his present estate should bee an enemie vnto God and so displeasing vnto him and yet in respect of his election beloued of God Rom. 5.8 as S. Paul saith God setteth forth his loue toward vs seeing that while we were yet sinners Christ died for vs. 2. We must learne herein to be like vnto God to loue the persons of our enemies and yet to hate and abhorre their vices as God here hateth the sinnes of Dauid yet loued his person as elected vnto life Mart. 14. Quest. Of the greatnes of Dauids sinne of adulterie and murther 1. Concerning adulterie in generall it is a most grieuous and abominable sinne as may be made plaine by these reasons 1. It is against the lawe of the creation and the first institution of marriage that hath made man and wife but one flesh which is diuided by adulterie 2. The effects thereof are vile and abhominable for adulterie bringeth forth oftentimes murther â—â— Psal. 51. hom 3. and poisoning as Chrysostome sheweth 3. Cyprian writeth that in some Churches the Christian Bishops vtterly refused to receiue adulterers into the peace of the Cchurh they held it to be so grieuous a sinne Lib 4 eâ—ist 2. 4. By the sinne of adulterie great iniurie is offred to posteritie and so to the common-wealth in the commixtion of seede Ad lâ—g Iul de adult in paâ—d in which regard Bartalus maketh it the next offence against the common wealth vnto treason 5. Thales Milesius held periurie not to be worse then adulterie 6. Yea Chrysostome maketh adulterie worse then idolatry hom 62. iâ— Iohann because the one is a pollution of marriage and maketh a dissolution thereof so doth not the other But though this argument conclude not for though in respect of mariage adulterie is the more grieuous yet simply it is not and idolatrie is fornication against God the other is against man yet these former reasons doe sufficiently lay open the vilenesse of this sinne Mart. 2. And Dauids sinne both of adulterie and murder is amplified 1. in respect of the thing or obiect which was not siluer or gold lands or possessions but the chastitie and life of man 2. The person against whome the sinne was first committed was god whose lawe was contemned and secondarily the persons of Vriah and his wife who beeing an alone woman her husband beeing gone into
hee had done indeed faithfull seruice to Abshalom if he would haue beene ruled by him and surceased to pursue his father and his counsell was also in effect profitable to him for it was better that Abshalom was slaine then he should haue killed his father But it is euident that Chushai had no such intendment to profite Absalom by his counsell but to ouerthrow all his deuises 4. Wherefore either with Iunius it may be answered that Chushai ambiguo sermone ludificatur doth with ambiguous speach dally with Absalom and so telleth not a lie See c. 17.16.18 5. Or else as Pet. Martyr concludeth Dauid might herein haue Gods direction and then hee sinned not for God is aboue his owne law as Abraham in attempting to sacrifice his sonne the Israelites in taking fâ—om the Egyptians sinned not because they did it by Gods direction So if it be graunted that Chushai here lied and dissembled if he did it humano impulsu by a mans meere deuise he cannot altogether be excused But if it were by Gods direction they offended not as it may be gathered by this both because presently after Dauids prayer that God would turne Achitophels counsell into foolishnesse Chushai is offred vnto him as the man by whom his praier should be effected and Dauid speaketh as a Prophet confidently that by this means Achitophels counsell should be brought to nought It seemeth then that Dauid herein was not without some diuine instinct But we need not run here to such extraordinarie instinct to seeke defense or excuse of this fact the former solution may be maintained that Chushai did not tell a lie nor is guiltie of vntruth in his speach but onely vsed a doubtfull and ambiguous kind of speach first hee saluted Absalom saying God saue the King which he might as well vnderstand of Dauid as of Absalom c. 16. v. 16. Againe he saith whom the Lord and all Israel and all this people shall choose his will I be who else was that but Dauid And further he addeth as I serued before thy father so will I be before thee hee professeth in effect himselfe still Dauids seruant His whole course of speach is ambiguous he may be thought somewhat to dissemble which in it selfe simply is not vnlawfull but hee is not conuinced of any vntruth CHAP. 16. 1. Quest. v. 3. Of Ziba his vnfaithfulnesse to his master Miphibosheth 1. SAint Paul giueth a rule vnto seruants not to serue their masters with eye-seruice but Ziba herein first sheweth his vnfaithfull seruice for in his masters absence he accuseth him howsoeuer beeing present he might seeme to please his masters eye 2. His disobedience also appeared that beeing bidden to saddle his masters asse to meete the king c. 19.26 hee went and made him readie for himselfe 3. Hee goeth about to robbe his master and seeketh to spoile him of all hee had 4. Hee is discontented with his estate lift vp in pride and thinketh scorne any longer to serue Miphibosheth thinking this a fit time to get his libertie Mar. 5. And to bring this about he plaieth the flatterer both presenting the King with gifts and seemeth in words to extenuate his gifts as not worthie to be offered to the King Osiand 7. And which made vp the full measure of his treacherie whereas a good seruant should haue spoken in defence of his master he most vnfaithfully and treacherously accuseth him vnto Dauid and would in all likelihood haue beene contented to be his butcher if so the King had pleased he should be slaine Mart. 2. Quest. Of Dauids rashnesse in giuing vnto Ziba Miphibosheths goods and lands 1. Dauid is assaulted in this Chapter with two contrarie temptations of flatterie by Ziba of rayling by Shemei hee ouercame the greater and was ouercome of the lesse So many times Gods children stand out in great temptations and giue out in lesse which sheweth their humane infirmitie and what they are being left vnto themselues 2. But there is great difference betweene the slippes of the righteous and the fall of the wicked for these are caught in the snare of temptation and cannot wind themselues out but though the righteous stumbleth yet hee recouereth himselfe agine as Dauid afterward made restitution vnto Miphibosheth of that which he had hastely taken from him 2. Dauid sheweth himselfe verie rash in precipitating his sentence against Miphibosheth his cause beeing vnheard It was a likely tale that hee told of Miphibosheth who was the onely heire left of Sauls house but all things that are likely are not true 3. Beside Dauid here sheweth his vnmindfulnesse of Ionathans kindnesse in time past and forgetteth the couenant which was made betweene them 4. By this we see how daungerous a thing it is for a Magistrate to receiue gifts which blind euen the eyes of the wise Osiand 5. And this mutabilitie in Dauid sheweth how vaine and vncertaine a thing it is to put any confidence in Princes Mart. 3. Quest. v. 7. Of Shemeâ— his cursing Hee vttereth many vile slanders against Dauid 1. He most falsly chargeth him with the blood of Sauls house whereas Dauid was therein most innocent for Abner and Ishbosheth were slaine against his will and the warres that were betweene the house of Dauid and the house of Saul were procured by Abner who prouoked Ioab to fight 2. Sam. 2. 2. He maketh Dauid an vsurper as though he had inuaded and thrust himselfe to raigne in Sauls stead whereas Dauid not once dreaming of a kingdome was thereunto called by the Lord and anointed by Samuel 3. He iustifieth wicked Abshalom saying that God had deliuered Dauids kingdome into his hands which was most vntrue Absalom was a most vniust and ambitious man and thought to depriue his father of his kingdome 4. He saith that Dauid was punished for his wickednesse which was true but not for those things whereof Shemei before challenged Dauid 4. Quest. v. 9. Of Abishai his inconsiderate zeale in Dauids cause 1. Here we haue two men one speaketh against Dauid the other defendeth Dauid both speake in the behalfe of their kinsmen the one hath a bad cause and yet handleth it cunningly as Shemei the other had a good cause the defence of the king but he handleth it not well both of them are lead with a carnall minde to seek reuenge 2. Abishai is here carried away with a preposterous zeale as often the children of God are So Ionas waighted still to see the destruction of Niniueh Iames and Iohn Luk. 9. would haue had fire come downe vpon the Samaritans This then proceeded not from any diuine or religious charitie but from an humane affection 3. He calleth Shemei dogge in contempt beeing compared with the king he was no better then a dogges head that is a vile person as 1. Sam. 24.15 5. Quest. v. 11. Why Dauid chargeth his seruants not to meddle with Shemei 1. Dauid looketh vnto Gods prouidence who had so disposed to trie Dauids patience by Shemei his rayling tongue 2.
He thus reasoneth by way of comparison he had endured the troubles and trialls procured by his son who sought his life whereas Shemei was a stranger vnto him and did but raile vpon him in words much more was it fit he should beare this reproach 3. He sheweth the fruit that might come of it it may be that God would do him good for his cursing not that this affliction was the cause of his reward but it is an order and course which the Lord obserueth to raise them vp whom he had humbled so he dealt with Ioseph and Iob. 4. And hee speaketh doubtfully because we haue no certaintie of these temporall things but of his spirituall state his euerlasting saluation Dauid made no doubt at all 6. Quest. v. 10. Whether Dauid did well in bearing Shemei his reproachfull words and what a reproach is and how to bee borne 1. A reproach is offered either in word as Shemei reuiled Dauid or in deede as Abshalom defiled his fathers concubines not so much of lust as to disgrace his father 2. Reproaches some are meere slaunders as those were which Shemei obiected to Dauid some are true as when one obiecteth such crimes as are true but after a reproachfull manner 3. Some reproachfull words are vttered by way of disgrace and they are sinne some onely are by way of discipline to amend and correct and make one ashamed of his sinne as when Magistrates rebuke offenders and ministers in their sermons sharpely reprooue sinne as the Prophet Isay called the cheife of Israel Princes of Sodome c. 1.10 and S. Paul saith O yee foolish Galatians and such kind of reproaches are not sinne 2. Reproachfull and reuiling words proceede either from anger and desire of reuenge as here in Shemei or from pride as in Rabsake against Hezekiah or from foolishnesse as Nabal reuiled Dauid 3. How we are to behaue our selues in bearing of reproaches these considerations are necessarie 1. that generally we must followe that rule of Christ if one smite vs on the one cheeke wee should turne to him the other also that is not alwayes to doe so in fact for Christ beeing smitten vpon one cheeke did not turne the other but our heart must alwaies be prepared for Christs sake to suffer all wrongs in word and in deed 2. Yet there is a time when a foole must be answered in his foolishnesse and a reuiler must not bee suffered to goe away without a rebuke as if either his reproach tend to the hinderance of our good name or our brothers and they which heare it are by our silence apt to beleeue the slander and if a discreet reproofe may be a means to make him see his sinne 3. And there is a time when a foole is not to be answeared in his foolishnesse least we be like him Prov. 16.4 if we thinke that we shall growe too hotte and cholerike and exceede measure in reproouing it is better for vs to hold our peace and when we see in respect of the slaunderer that his word is of no credit and our defence needeth not in respect of the standers by or if the reuiler is like to be more prouoked by our admonition in all these cases it is better to be silent 4. And where defence is needefull it is not onely lawful for vs priuately to rebuke the slaunderer but to make complaint vnto the Magistrate to preserue our good name as a theife of our goods may be brought before the Magistrate so much more he that stealeth away our good name 5. And as concerning Dauid it was a worthie and commendable part in him to beare Shemeis slaunderous speach for hee was innocent he therein considered the Lords purpose to trie him it was then no time for him to seeke reuenge he had opportunitie offred afterward to meete with this reuiler Mart. 7. Quest. v. 10. How the Lord is said to haue bidde Shemei curse Dauid and how sinne standeth with the will of God and whether he is any way the author thereof 1. First that God is no way the author of sinne by these and such like reasons it is made plaine 1. God is not the author of any thing whereby a man is made worse for if an artificer will not marre his owne worke much lesse God but by sinne man becommeth much worse 2. God is the reuenger of sinne therefore not the author 3. God hateth nothing which he hath made but he hateth sinne 4. He that doth or procureth sinne is a sinner but God cannot without horrible blasphemie be said to be a sinner 5. If God should prouoke vnto sinne we should make him a dissembler an hypocrite who forbiddeth one thing and yet doth an other 6. The Lord saith by his Prophet Hosea thy destruction is of thy selfe then sinne also the cause of destruction is of our selues 7. Our Sauiour saith that when the deuill speaketh a lie he speaketh of his owne sinne then is peculiar vnto the deuill therefore nor to God 8. Christ wept ouer Ierusalem beeing grieued for the calamitie that should befall it much more was he grieued for sinne which was the cause thereof then is he not the author of sinne 9. Tyrants make seuere lawes and then compell men to breake them that they may punish them So God should be a tyrant if he procured or made men sinne and transgresse his lawes 10. If God were the author of sinne he could not be the Iudge of the world 11. If God any wayes should stirre vp vnto sinne there must needs be two contrarie wills in God one whereby he willeth sinne to be the other whereby he disliketh it and is displeased at it 12. The wicked should be in no fault for they might turne all the blame vpon God 13. Men had no reason to be grieued for their sinne but to reioyce seeing they doe that which God is the author of if he were the author or worker of sinne 14. If God would haue men saued then hee would haue them also vse the meanes vnto saluation then would he not haue them sinne which doth hinder their saluation 2. Secondly the reasons on the contrarie that God may be charged with sinne are these 1. The Apostle saith Rom. 1.26 that God gaue vp the Gentiles to vile affections 2. The Lord is saide to haue hardened Pharaohs heart and Isa. 6.10 to make the eyes of the Israelites heauie and to shut their eyes 3. We say in the Lords prayer Lead vs not into temptation 4. He that is the cause of the cause is the cause of the effect procured by that cause But God is the cause and creator of mans will and affections which are the cause of sinne he may seeme then to be the cause of sinne 5. The Lord said to the spirit that offered to goe be a false spirit in the mouthes of Ahabs Prophets goe and prosper 1. King 22. 6. Sinne is an action but all actions proceed from God the first moouer and beginner
for in him we liue mooue and haue our beeing Act. 17. 7. The Lord saith by his Prophet Ezechiel c. 14.8 If the Prophet be deceiued when he hath spoken a thing I the Lord haue deceiued him c. so Ieremie saith cap. 4.10 that the Lord had deceiued his people so Isay saith 63.17 O Lord why hast thou made vs erre from thy wayes 8. Psal. 105.25 Hee turned the heart of the Egyptians to hate his people Iosh. 11.20 It came of the Lord to harden their hearts that they should come against Israel in battell 2. Thess. 2.11 the Apostle saith Hee shall send them strong delusions to beleeue lies 9. As God willeth the end so also hee willeth the meanes which tend vnto that ende but it was Gods will that Christ should be deliuered vp vnto death and that the members of Christ as the holy Apostles and Martyrs should be tried thereof it was Gods will also that Iudas should betray Christ and that the tyrants should raise persecution against his Church which were sinnefull acts 10. If God can hinder a man from sinne and will not and take away from him the helpes which should keepe him from sinne he should seeme to be accessarie vnto it as if we see a man readie to fall into a pit and forwarne him not of it or take from one a staffe whereon he leaneth so that he falleth we should be guiltie of his hurt so it should seeme to be betweene God and man if he should withdraw from him his grace whereby he might stand 11. Seeing God doth bring forth substances by vnhonest action as children begotten in adulterie why may he not as well produce actions per malam voluntatem by the euill inclination and will of man 12. The Apostles say in their prayer that Herod and Pilate had assembled themselues together to doe whatsoeuer thine hand and counsell had determined before to bee done By these and such like places of Scripture and reasons some shew may be made that God hath some hand in the sinfull workes of men 3. In the third place the diuerse opinions must be touched of this matter 1. Some doe indeede most blasphemously make God the author and worker of euill as the Libertines which blasphemie is to be abhorred and to be condemned to hell with the authors thereof 2. There are that vnderstand these places of Scripture of Gods permission onely 3. Some doe thinke that God is an agent euen in euill actions which as they proceede from man are euill but as God concurreth it is iust the reason whereof if we cannot comprehend we must rest in the iudgement of the Scripture this opinion shall afterward be more fully declared and confirmed 4. Further it must be considered what sinne is it is not a substance nor yet any subiect or habit in a subiect but onely a defect and priuation as blindnes is of the sight and malum esse non potest nisi in bono euill cannot be but in that which is good as blindnesse is in the sight euill is of two sorts it is either culpa the fault or poena the punishment the fault is the absence or priuation of some vertue or grace and the punishment is the priuation of some benefit as sickenesse is of health and there is something that is both a sinne and punishment as originall sinne 5. Now more fully and distinctly to determine of this question these conclusions following shall be set downe 1. God properly is not the cause of euill nor author of sinne for the habite neuer of it selfe produceth the priuation as light bringeth not forth darkenesse but if the light be remooued then the darkenesse followeth of it selfe But like as the Sunne is not the cause of darkenesse but the Sunne beeing remooued from our hemisphere then darkenesse of it selfe succeedeth so when God taketh away his grace which he doâ—h to make man know and vnderstand that he can do nothing without grace then followeth darkenesse and ignorance in our hearts So that God is not properly the cause of sinne but onely remouens the remoouing cause So that there neede no efficient or positiue cause to be made of sinne as the Maniches made two Princes the one of light to whom they ascribed why was good and the others of darkenesse whom they made the beginning of euill for by the absence of light and grace darknesse and euill doe succeede of themselues by the corruption of our nature 2. Here we must consider of a threefold action of God 1. One is generall in the works of his prouidence whereby euerie thing is preserued and maintained in it kind and nature for in him we mooue we liue and haue our beeing 2. An other is speciall and particular whereby he worketh all good things in his Saints 3. The third is betweene both whereby God carrieth an ouer-ruling hand in all actions making all things good and bad reasonable and vnreasonable creatures to serue vnto his glorie and to be instruments of his will And thus God disposeth euen of the sinnefull acts of men that thereby his will is effected and accomplished and yet he is no way accessarie to their sinne so that in the same act God and mans will may concurre but after a diuerse manner God may iustly will that and to a good end which man willeth wickedly and vniustly as God determined the death of Christ for the redemption of mankind but Iudas betrayed him of a wicked mind and Sathan prouoked Iudas as an enemie vnto God and the truth And Augustine further sheweth how in the same thing God willeth and man willeth Euchirid ad Laurent c. 10. but diuersly by this instance A wicked sonnes father is sicke Gods will is he shall die and so the wicked sonne desireth hee should die also but to an other ende that he may enioy his inheritance So likewise one may will that which God willeth not and yet bee without sinne As the good child of loue toward his father desireth his life whom Gods will and pleasure is shall die of that sickenesse 3. God may minister an occasion which of it selfe is good but the wicked abusing it are thereby stirred vp to doe euill as when Moses and Aaron brought a message vnto Pharaoh to let his people goe Pharaoh thereupon was incensed to oppresse the people more grieuously so God might be said to harden Pharaohs heart but occasionaliter and accidentaliter by ministring an occasion and accidentally onely 4. The Lord also permissiue by way of permission may be said to haue on hand euen in euill actions which he permitteth to be done which his permission is in him a kind of will for if he permitted or suffered any thing nolens against his will it would shew an impotencie and want of power but euen in Gods permission his power appeareth so permitting euill to be done in the world as he knoweth how to make it serue for his glorie and so he permitteth sinne as that he so
many things by the instinct of Gods spirit whereof no reason can be yeelded we must not rashly censure his acts Borrh. 3. Quest. v. 14. Who it was that bowed the hearts of the men of Iudah 1. Some vnderstand it of Zadock and Abiathar that one of them bowed the hearts of the people and perswaded them Vatab. but the word beeing put in the singular number cannot bee referred to them beeing two and ioyned together in this commission 2. Some vnderstand it of Amasa that he bowed their hearts Pellic. 3. But it is better applyed to Dauid that he by this friendly message and gentle speech perswaded them Iun. for otherwise he needed not to haue sent Zadock and Abiathar to all the elders of Iudah v. 11. but to Amasa onely 4. Quest. v. 20. How Shemei came first of all the house of Ioseph beeing of Beniamin 1. Some by the house of Ioseph vnderstand the rest also of the tribes of Israel who were sometime preserued by Ioseph and therefore he was as the author and father of them Osiand but this is not vsuall in Scripture by the tribe of Ioseph to vnderstand all Israel neither did Shemei preuent all the tribes for Iudah came before him v. 15. 2. Some doe comprehend Beniamin vnder Ioseph because they had both one mother Pellic. yet were they two distinct tribes and one was numbred with the other 3. Some also thinke that by Ioseph he meaneth Ephraim Manasseh and Beniamin because they all marched vnder Ephraims standerd Num. 2.18 Vatab. Geneven but that is not like for now they did not march in that order 4. Wherfore this is the better reading that he came before the house of Ioseph not first of the house that is though his tribe of Beniamin was situate further off from Iordan then the tribes of Ioseph as the king now came from Mahanaim to Iordan yet he to expresse his dutie and ioy came first and before them Iun. 5. Quest. v. 23. How Dauid performed his oath made to Shemei for his life Though Dauid afterward 1. Kin. 2.8 gaue Salomon charge concerning Shemei yet he broke not his oth Reconcil for 1. Dauid onely sweareth concerning himselfe and his time that he for his part would take no reuenge on him but leaue him to the iudgement of an other Iun. Bor. 2. He pardoned his former fault but conditionally that he should take heed he offended not afterward Pelli 3. And so indeed Salomon did not simply put him to death afterward for his sinne against his father but for that being confined to a place h◠broke the kings commandement and so the king tooke occasion by this meanes to doe iustice vpon him Osiand 4. Dauid hauing himselfe vpon the confession of his fault found mercy and forgiuenes with God doth also imitate the Lord therein in forgiuing Shemei vpon his submission beeing therein a type of Christ who was readie to receiue all that came in humilitie vnto him Borrh. 6. Quest. v. 25. Whether it be meant of Dauid or Mephibosheth that hee came to Ierushalem 1. Some vnderstand it of Mephibosheth and read thus when he was come to Ierusalem and met the King and make this to be the meaning when Mephibosheth being at Ierusalem had met the King Geneven but beside that this were an improper speech to say when he was come to Ierusalem if he did not go out of Ierusalem at all as yet also Dauid was not come to Ierusalem as appeareth by Barzillais speech ver 34. what time haue I to liue that I should go vp with the King to Ierusalem 2. Some other read thus whē he came from Ierusalem Osiand but beside that in this sense an other word is here vsed iatza to goe out as c. 20.10 but bo is to go in which is the word here vsed the phrase will not beare this sense for the name of the place without a preposition betokeneth to the place as v. 34. 3. Therefore it is better vnderstood of Dauid that when he that is the King was in comming to Ierusalem Mephibosheth met him Iun. Pellic. 7. Quest. v. 29. Why Mephibosheth saith that they were all of Sauls familie men of death that is worthie to die 1. Some referre it vnto the crueltie which Saul and his had shewed toward Dauid in persecuting him and vsurping the kingdom Pellic. But seeing Dauid did reuerence Saul as the Lords anointed while he liued and would not lay his hands vpon his person nay he put to death him that vaunted he had killed Saul 2. Sam. 1. there was no reason that the posteritie of Saul should incurre the sentence of death for any offence that Saul had committed 2. Therefore it is better vnderstood of the attempt which Ishbosheth made in holding the kingdome against Dauid Osiand 3. And withall Miphibosheth seemeth to haue taken part with him and to haue beene accessarie to that cōspiracie dwelling at that time with Machir of Ladebao beyond Iordan where Ishbosheth remained at Mahanaim Iun. 8. Quest. v. 29. Whether Dauid offended in diuiding Miphibosheths lands and not restoring the whole vnto him 1. The most doe accuse Dauid here of ouersight that hearing the truth how Ziba had falsely accused Miphibosheth doth yet award halfe of the land to that vnfaithfull seruant yet they doe extenuate Dauids fault partly because that Dauid by his Kingly authoritie might as he saw cause reuoke and suspend that which before hee had freely graunted to Miphibosheth Osiand And that Dauid maketh some part of amends in restoring part though not all as also he had thereto Miphibosheths consent who was contented at the Kings pleasure to haue parted withall Pellican 2. Some goe yet further and say this fact of Dauids in not restoring Miphibosheths lands knowing the truth was much worse then his first ouersight in taking them away vpon a false suggestion Genevens But that can not be for Dauid reuoketh the former sentence and maketh restitution though in their opinion not fully and therfore this latter error could not be worse 3. The Hebrewes are yet more seuere and say because Dauid broke his oath made to Ionathan and diuided Miphibosheths land that afterward his kingdome was deuided in Rehoboams time ex Pellican 4. But all this is surmised vpon a false ground for Dauid doth not here make an equall diuision of the land as vnto two owners but his meaning is that Ziba should occupie the land to halues to Miphibosheths vse as he had appointed at the first c. 9.10 and therefore Dauid expressely saith I haue said hauing relation to his first order which he had made And in this sense Dauid is to be vnderstood why speakest thou any more thy words or of thy matters not that hee cut him short as Borrh. but in a manner he saith I accept of thine excuse thou needest say no more Iun. Some thinke that Dauid was ouerseene because he punished not Ziba beeing now present But Dauid that before pardoned Shemei no maruell if he
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
saying aske of Abel 20. q. 13 Abishai His inconsiderate zeale in Dauids cause 16. q. 4 Of his exploites 23. q. 18 Abner Why hee made Ishbosheth King 2. q. 6 Why hee brought him to Mahanaim 2. q. 7 Of Abners words let the young men play 2. q. 10 His perswasion to Ioab to giue ouer 2. q. 27 Whether hee indeed went into Rispah 3. q. 5 Of Abners answer to Ishbosheth 3. q. 7 8 9 Of Abners message to Dauid 3. q. 10 Of his perswasion to the Elders of Israel 3. q. 13 Whether Dauid did well in vsing the helpe of Abner for the kingdome 3. q. 11 Whether he did well in making Abner a feast 3. q. 14 Of the treacherous murther of Abner 3. q. 16 Of the place where hee was killed 3. q. 16 Dauids lamentation for Abner 3. q. 20 Abshalom Dauids desire to Abshalom 13. q. 18. Ioabs endeauour to bring againe Abshalom 14. q. 1 Whether Dauid did wel in sparing Abshalom 14. q. 10 Of Abshaloms beautie 14. q. 1â— What mooued Abshalom to aspire to the kingdome 15. q. 1 Of his practises to obtaine the kingdome 15. q. 3. Why hee maketh choise of Hebron 15. q. 4 Of Abshaloms conspiracie and the manner thereof 15. q. 5 After what 40. yeares hee spake to the King 15. q. 3 Absalons incest how it might stand with Gods will c. 16. q. 12 Why Dauid would not haue Abshalom killed 16. q. 7 Of the great slaughter of Abshaloms men 16. q. 9. Of Abshaloms hanging by the haire 16. q. 10 Of Abshaloms manner of death 16. q. 15 Of Abshaloms children 16. q. 16 Why Dauid mourned for Abshalom 16. q. 19 Why Dauid wished to die for Abshalom 16. q. 20 Achitophel Of Achitophels wicked counsell to Abshalom to go in to his Fathers Concubines 16. q. 11 Why his councell is likened to the Oraclâ— of God 16. q. 13 His peruerse Counsell against Dauid 17. q. 1 Of the meaning of his words as the returning of all c. 17. q. 2 Of Achitophels desperate end 17. q. 9 Adulterie Of Davids adulterie what vse is to be made thereof 11. q. 2 Dauids practise in concealing of his adulterie 11. q. 7 Whether it be lawfull to marie one with whom adulterie is committed 11. q. 12 How Dauid herein displeased God 11. q. 13 Of the greatnesse of Dauids sinne of Adulterie 11. q. 14. Of the diuerse punishments of adulterie 12. q. 12. What nations punished adulterie by death 12. q. 12 Whether adulterie ought to be punished by death 12. q. 17 Whether an adulterous woman vpon her repentance may be receiued 12. q. 14 Whether a man is bound to accuse his wifâ— dismissâ—d for adulterie 12. q. 15 Whether adulterie be a greater sinne in the man or in the woman 12. q. 14 Why our Sauiour spareth the woman taken in adulterie 12. q. 17. q. 74 Adino One of Dauids Worthies 23. q. 10 Of the number slaine by him 23. q. 11 Ahimaaz Whether he knew of Absalons death and why hee told not Dauid 16. q. 18 Amalekite Whether hee lied vnto Dauid that he had killed Saul 1. q. 1 Whether he were iustly put to death 1. q. 4 Amasa Killed treacherously by Ioab 20. q. 7 Ammon Why Dauid shewed kindnesse to the King of Ammon 10. q. 1 Of the euill counsell of the King of Ammons Princes 10. q. 2 The Ammonites despite offred to Dauids seruants 10. q. 3. from whom they hired their souldiers 10. q. 4 Of the King of Ammons crowne which David tooke 12. q. 28 Why Dauid put the Ammonites into the tilekil 12. q. 29 Of his seueritie in putting them vnder sawes and harrowes 12. q. 30 Amnon Of his vnlawfull loue of his sister Thamar 13. q. 2. Of his impotent affections and loue sickenes 12. q. 3. Of Amnons hatred of his sister 13. q. 8 Whether Dauid sinned not in sparing Amnon 13. q. 10 Of Amnons slaughter and Dauids mourning for him 13. q. 13 Anabaptists Their error confuted in condemning warre the vse of weapons 5. q. 5.2 q. 20 Aramites That came to aide Hadadezer 8. q. 7 Of the number that were slaine 8. q. 10.10 q. 7 Arke Of Dauids consultation in bringing the Ark 6. q. 2 Of the place from whence he brought the ark 6.3.7.8 How the name of God was called vpon the Arke 6. q. 4. Why the Arke was put on a new cart 6. q. 6. Why they sacrificed when they had gone sixe paces with the Arke 6.17 How many bullockes they then offered 6. q. 18 Why Dauid would haue the Arke caried againe into the citie 15. q. 18 Asahel Of Asahels swiftnesse 2. q. 14. Of his death and slaughter 2. q. 15 At what time he was buried 2. q. 21. Baptisme Want of baptisme condemneth not but the contempt 12. q. 22 Bathsheba Of the beautie of Bathsheba 11. q. 5 Her willingnesse in consenting to Dauid 11. q. 6 How Dauid comforted her 12. q. 25 Berothites Of their fleeing to Gittaim and when 4. q. 1 Bithron What place it was thorough the which Abner passed 2. q. 19 Blasphemie How Dauid caused the enemies of God to blaspheme 12. q. 19 Blind Who were the blind and lame that Dauid smit 5. q. 6.7.8 Of the meaning of the prouerbe the blind and the lame shall not come into that house 5. q. 8 Booke Of the inscription and title of this second booke of Samuel why so called 1. p. 1 Of the argument of the booke 1. p. 1.2 Of the profite and vtilitie of this booke p. 2.3 How many yeares the historie of this booke containeth p. 2.4 Chelcath hazzurim What place it was 2. q. 12 Cherethites And Petethits who they were 8. q. 13 Cherubim How God is said to sit betweene the Cherubims 6.5 Child Why Dauids child borne in adulterie dieth 12. q. 20 Why Dauid besought the Lord for the child whoÌ„ the prophet foretold should die 12. q. 21 Vpon what seauenth day the child died 12. q. 22 Why Dauid leaueth weeping the child beeing dead 12. q. 24 Christ How Christs kingdome is said to be for euer 7. q. 12 Christ prophesied of where Dauid saith this is the law of man 7. q. 15 Of Christs passions and affections 13. q. 16 Combates Singular combats whether lawfull 2. q. 11 Whether a Christian challenged to a Combate ought to take it 2. q. 11 Concubine Of the shutting vp of Dauids concubines 20. q. 2 Couenant How the Israelites madâ— a couenant with Dauid before the Lord. 5. q. 2 Counsells Generall Counsells not alwaies to be staied for in matters of religion 2. q. 4 Cushai Of Dauids counsell to him whether he taught him to dissemble 15. q. 11 Whether he lied or dissembled ibid. Of Cushai his salutation to Abshalom 16. q. 9 Of the truth of his speach as I serued thy father 16. q. 10 Of Cushai his counsell in generall 17. q. 3 Of the seuerall points of Cushai his counsell 17. q. 4 Of the preferring Cushai his counsell before Achitophels