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
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
the law that had many wiues or some concubines beside their wiues liued in adultery which is no waies to be admitted and the word adulterium properly signifieth alterius adire thorum to goe vnto an others bedde But now seeing Adulterie is either simplex simple when one of the parties is married or duplex adulterium double adulterie when both parties are married there is no warrant from Moses lawe to punish single adulterie on the mans behalfe with death 4. Our blessed Sauiour Ioh. 8.11 did dismisse the adulterous woman not giuing direction that she should be stoned to death But here diuerse answers are made 1. That because they came to tempt Christ either to accuse him of too much seuerity in condemning her and so he should loose the fauour of the people who commended him for his clemencie or as a transgressor of the law if he freed her he doth so answer the Pharises as that they should neither way haue aduantage against him 2. He doth not condemne her because he medled not with the Magistrates office 3. He sawe her penitent and therefore absolueth her 4. He was no witnesse of her sinne and therefore could not accuse her Mart. Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe they could haue taken no exception vnto Christ in ratifying of Moses law if it had pleased him that the rigour thereof should haue remained still therefore that was not the cause of his silence therein 2. Though as a Magistrate he would not inflict punishment yet as a teacher hee might haue giuen direction as he did in an other case concerning the bill of diuorce Matth. 19. 3. The inward repentance did not dispense with the outward punishment which was for the example of others 4. Christ needed not in this case to bee a witnesse for there were other witnesses beside that said she was taken in the verie deed doing yet though he neither tooke vpon him to be witnes accuser or iudge in this case our Blessed Sauiour might and in all liklihood would haue giuen direction to take a course according to Moses law if his will had beene to haue that obserued as a perpetuall lawe 5. Wherefore this is most probable that although our blessed Sauiour by this his silence intended not altogeâ—her to abrogate Moses lawe yet it pleased him well it should not be so rigorously executed when he said let him that is among you without sinne cast the first stone at her lib. â— ad Poll. c. 6 7. This place is by Augustine vrged to the same end to shew that adulterie is not necessarily to be met withall by death And in an other place he maketh this application of it that Christ beeing two wayes vrged by the Pharisies if he bid her to be stoned to death they would accuse his seueritie if he set her free they would blame his lenitie therefore Christ giueth such an answer as might preuent both these exceptions in that he saith let him that is without sinne c. iustitiae vox est â—om 10. ser. 47. puniatur peccator sed non à peccatoribus c. let the offender be punished but not by them which are likewise offenders audiamus etiam mansuetudinis vocem c. let vs heare also the voice of clemencie neither doe I condemne thee not that Christ did winke at sinne sed damnauit non hominem sed peccatum he condemned not the partie but the sinne saying Goe sinne no more 6. S. Paul also whereas the lawe of Moses decreeth him to be put to death that should lie with his fathers wife Leuit. 20.11 yet maketh no mention of any such punishment to be imposed vpon the incestuous young man that had taken his fathers wife 1. Cor. 5. and 2. Cor. 2. If it be answered that the Christians had no beleeuing Magistrates then but the sword was in the hand of Pagans yet in such ciuill punishments it was the Apostles mind that they should submit themselues to the ciuil power for he was the Minister of God to take vengeance on him that did euill Rom. 13.4 7. Wherefore it is euident that no certen punishment is appointed vnder the Gospel for adulterie but that it is free for euery state to punish it either by death or by some other grieuous censure according to the qualitie of the sinne As the Egyptian law was to cut off their noses and to disfigure them the Germanes beate them with cudgels Tiberius banished them By these or any like courses adulterie may be sharply enough punished only the fault is when by too much lenitie and conniuence men make but a sport of this sinne 18. Quest. v. 14. Of Nathans words to Dauid thou shalt not die 1. There are three kinds of death a naturall end a violent death and euerlasting death in the next world from these two last Dauid is deliuered that neither hee should die eternally nor presently by the sword or by Gods hand as he had cause to feare Mart. 2. Wherein the Lord sheweth him meâ—cy in reuersing the sentence which he had giuen against himselfe before Borrh. 3. And thus much is insinuated that he should not die for this but others of his housâ— as his child in whome he seemed in some part to die Mart. and though he should not die yet hee was to endure amariora morte things more bitter then death Pellican 4. And here appeareth the difference of the law which in Dauid saith he was the child of death and of the Gospel which by Nathan saith thou shalt 〈◊〉 die Borrh. 19. Quest. v. 14. How Dauid is said to haue caused the enemies of God to blaspheme 1. Some vnderstand it of the peruerse and wicked men in Israel that would take occasion hereby to accuse the Lord of iniustice for preferring Dauid before Saul who was not detected of â—ny such sinne of adulterie But they properly could not be said to be the enemies of God he meaneth such as were professed aduersaries 2. Pet. Martyr referreth it to the triumph of the Ammonites who put the Israelites to flight and slewe diuerse of them together with Vriah and so thereby were occasioned to insult against God 3. Vatablus expoundeth it thus that they should blaspheme God because he had set vp a wicked man to be king 4. But the better sense is to vnderstand it of the generall reproach of religion that the Gentiles seeing Dauid commit such sinnes as were odious among theÌ„ should thereby take occasion to condemne the religion it selfe as false and not him to be true God whom they worshipped Borrh. 20. Quest. v. 14. Why the child dieth borne in adulterie 1. The children may temporally and corporally be punished for the sinnes of their parents who themselues are touched when they see the miserie of their children Osiand 2. But none shall suffer for an other eternall punishment Mart.
which is not deseruedly imposed vpon them for their sinne thereby they cannot satisfie but they must leaue that worke for him who was without sinne and therfore vndeseruedly suffred in himselfe whatsoeuer was laid vpon him for our sinnes 12. Quest. v. 29. Whence Dauids sonnes had their mules which came of the mixture of diuerse kinds Whereas they are forbidden Leuit. 19.19 to suffer the cattell of diuerse kinds to engender together and the mules come of coupling of the horse and asse so that this should seeme to be against the law 1. Some answer that in some countries the mules doe engender themselues De natur anim lib. 8. cap. 24. lib. 6. cap. 26. as Aristotle writeth which he affirmeth to be very swift whereas ours are slow But if there be any such mules they are of another kind for those which are now in vse beeing of a mixed kind cannot engender they were first found out by Anah in the wildernesse Gen. 36.24 when he kept his father Sibeons asses 2. It is like therefore that these mules were engendered in some other countrie and brought thence into Palestina although they were forbidden to put together diuerse kinds yet they might vse the things so engendred Mart. 3. Borrhaius findeth fault with the vulgar Latine for reading here mulas she mules for mulos hee mules which do differ much the hee which commeth of the hee asse and the mare are very swift the shee mules of the horse and shee asse are verie slow and dull But though there be an errour in the translation for in the originall the word is peredeh an he mule not pirdah a shee mule yet it seemeth there is no such difference in the vse for 1. King 1.33 the Kings owne beast was pirdah a shee mule it is like he would vse the best kind of them 13. Quest. v. 31. Of Dauids mourning when he heard of the death of his sonnes 1. Dauid here was paied home in the same kind for as hee tooke delight when newes was brought him of Vriahs death so now he is frighted with heauie newes and the report is worse then the thing that all the Kings sonnes were dead Borrh. Martyr 2. And as his seruants also when they heard of Vriahs death their faithfull fellow seruant sorrowed not so now also vpon this report they stand likewise with their clothes rent Pellican 3. Dauid had great cause of greife for he was a tender man ouer his children and where he hoped to find comfort they are an occasion to him of greife 4. Many who doe prosper in their affaires abroad haue cause of greife at home as Dauid here hath Augustus Caesar was a happie Emperour yet he had domesticall crosses by his children in so much that hee desired that he had died without children 5. Likewise the verie manner how it was reported his children were killed might much trouble him that they were slaine by treacherie which brought to his remembrance his owne sinne how he had caused faithfull Vriah to be betraied in battell 6. Yet notwithstanding these crosses Dauid was in the fauour of God which sheweth that Gods fauour or disfauour is not to be measured by prosperitie or aduersitie in this life Mart. 7. And by this example we see that children whom their parents spare to correct will in the end be a griefe vnto them 14. Quest. v. 32. Of Ionadabs speach to Dauid 1. This wicked man whose counsell to Amnon brought Dauid and his sonnes into this daunger now taketh vpon him to comfort Dauid Pellican But he is a miserable comforter in saying that Amnon onely was dead for it was griefe enough to the King to haue his eldest sonne slaine in that manner and Ionadab sheweth himselfe no changeling for he bewraieth his carnall securitie that was not touched with the remembrance of his sinne beeing himselfe the author of this mischiefe Osiand It is also maruell that he gessing so right at the matter and giuing a reason why Amnon onely was slaine as if he were acquainted with his counsell that the king was so forgetfull as not to examine and sift him further 2. Now Ionadab knew this by coniecture for he was priuie vnto this whole matter from the beginning some thinke that Absalon had this thing in his mouth as the Hebrew words are and that he might tell Ionadab so much Mar. But it is more like that Absalon kept his purpose secret as Iosephus saith grave odium eius in pectore celabat he concealed in his breast great hatred toward him therefore it is no good reading Absalon had so reported Genev. nor hee had determined so in his heart B. C. or hee was set in Absalons hatred L. or in Absalons rage S. for the words are ehi ghal pi because it was in his mouth which Vatablus thus expoundeth at the commandement of Absalom it was so appointed from the day when Amnon forced Thamar But Absalom had not giuen that charge and commandement to his seruants so long before but vpon the present Therefore Iunius reading is better at the appointment of Absalôm that was done which he purposed from the day c. so that the word shimah purpose hath relation to the words following from the day c. for so long before he had purposed it though not appointed it And that phrase according to the mouth is taken in thi◠sense for appointment in other places as Numb 3.16 15. Quest. v. 36. Of these words The King wept exceeding sore how that the children of God are not without their passions But here this question may be mooued how it commeth to passe that many among the heathen in the like calamitie when they heard of the death of their children were not mooued and yet Dauid here sheweth himselfe full of passion as Horatius Pulvillus as he was dedicating a temple heard of the death of his sonne yet proceeded in the dedication Anaxagoras hearing the like of his sonne made onely this answer scio me genuisse mortalem I knew I begot a sonne to die Paulus Aemilius when his sonnes were slaine and the publike businesse went well forward gaue thankes to the gods that he had his prayer that the calamitie imminent might fall vpon his familie so that the commonwealth were deliuered The reasons of this difference may be these 1. The heathen did thinke that these calamities fell out by necessitie of nature or by chance and they looked not vnto Gods prouidence neither beleeued any thing of the state of the soule after this life and therefore as naturall men only considering the time present and not well waighing the cause of all these calamities which is our sinns they seemed not to be mooued But it is otherwise with the seruants of God they knowe that all things fall out by Gods prouidence and that calamities are sent by him as punishments of sinne and this is the cause of their mourning And to this purpose may be applyed that saying of Aristippus who
pardoned when it was first committed and fresh in memorie 4. Therefore it is more probable that when Saul of zeale did expell sorcerers and witches out of Israel that vnder that pretence because the Gentiles and Cananites were giuen to such deuillish studies he also sought to root out the Gibeonites who were a remnant of the Cananites and Amorites especially for that they were charged to root out the Cananites from among them Iun. 5. By the which we learne that zeale without knowledge and a good intention without warrant from Gods word is not acceptable vnto God Borrh. 5. Quest. v. 2. How the Gibeonites are said to be a remnant of the Amorites These Gibeonites were properly Hiuites Iosh. 9.7 but here they are called Amorites Reconcil 1. Some thinke that by the figure Synechdoche one part is taken for an other Iun. 2. Others thinke that all the Cananites were in generall called Amorites Perer. 3. But it is more likely that because the Cananites were mingled together and the Amorites were the more valiant people that the rest had the denomination from thē as the more principall as Gen. 15.16 the wickednesse of the Amorites is not yet full where the rest of the Cananites are vnderstood by the Amorites as the more principall part Mercer So aso Ezech. 16.2 the Prophet saith thy kinred is of the land of Canaan thy father was an Amorite thy mother an Hittite by the which it is euident that the seuerall nations of the Cananites were mixed together and ioyned in affinitie and the Amorite as the predominant And further it seemeth that the Amorites and Hivites did more specially commerce and conuerse together as Iacob speaking of Shechem saith he got it out of the hand of the Amorite Gen. 48.22 whereas pecularly it did belong to Hemor who was an Hiuite Gen. 34.2 as there the Hiuite is named to be an Amorite so also in this place 6. Quest. v. 3. Of the meaning of these words That yee may blesse 1. The most read in the second person that ye may blesse C.S.L.P.B.G. but the word if it be taken in the preter tense must needes bee of the third person barachu that they may blesse and so Iun. readeth expounding it of Dauids consulting with himselfe But because it is euident by the answer which the Gibeonites make immediately v. 4. that all this which Dauid saith belongeth to the question I subscribe rather to Montanus reading who turneth in the first future or imparatiue saying blesse yee 2. Which blessing is vnderstood occasionaliter that by their occasion beeing contented and satisfied God may shew himselfe appeased Iun. as also because the prayers and desires of the afflicted are verie auayleable both wayes either by way of complaint Exod. 23.17 or by way of blessing the blessing of him that was readie to perish came vpon me Iob 29.13 Osiand And in that the Gibeonites which were Gentiles here blesse and pray for Israel it is an euident type of the calling of the Gentiles Pellican and that the Lord would be entreated by the beleeuing Gentiles to receiue the Iewes againe in the end of the world to grace and fauour Borrh. 7. Quest. v. 6. How it standeth with Gods iustice to punish Sauls sonne◠for their fathers sinne 1. Not onely Saul but Sauls house is said to bee bloodie vers 1. therefore seeing euen Sauls posteritie did beare the like bloodie minde as it appeared in their taking part with Ishbosheth for the which cause Mephibosheth confessed they were all worthie to die c. 19.29 it was iust that they not so much for their fathers sinne as their owne should be punished as the Lord threateneth to visit the iniquitie of the fathers vpon the children vnto the third and fourth generation Exod. 34.7 2. Further in temporall chasticements it is not vniust with God to punish the sinnes of the parents in the children both because euerie man hath sufficient matter in himselfe in respect both of his originall and actuall sinnes for Gods temporall iudgements to worke vpon and for that by the example of such corrections vpon the posteritie of the wicked other receiue admonition to take heede least by their sinne they bring the curse of God vpon them and their seede Osiand 3. And this was beside a peculiar case in the Gibeonites that as Saul had wasted their generation so hi◠posteritie should be consumed and wasted Osiand and to this ende it was fit that some should be made an example that the Gibeonites might liue in more safetie and securitie afterward Pellic. 8. Quest. v. 6. Of these words O elect of Iehouah 1. The most doe vnderstand them of Saul in Gibeah of Saul the chosen of the Lord who they say is so called because hee was sometime chosen and elected of God for their king Vatab. Osiand Lat. Genevens But it seemeth improperly to be referred to Saul for these two reasons both because the Lord had giuen sentence of Saul that he had taken away his mercie from him as he would not take it from Salomon and that he had put him away before him c. 7.15 As also in this place Saul and his house are charged to be bloody v. 1. and this title cannot agree to him to be chosen of God and yet he and his posteritie to stand vnder Gods curse 2. Therefore it is more pertinently applyed to Dauid and so is it to be reade in the vocatiue case O thou elect of God Iun. for Dauid was elect of God both in respect of the kingdome in his owne person who was chosen and Saul refused and in his posteritie with whom the kingdome is promised to remaine for euer as also in respect of the Messiah of whom Dauid was a figure and in him eternally elected 9. Quest. v. 8. Of these words He tooke the fiue sonnes of Michol whom she bare to Adriel the sonne of Barzillai c. It is certaine that not Michol but her sister Merab the elder daughter of Saul was married to this Adriel 1. Sam. 18.19 Michol was giuen to Phaltiel 1. Sam. 25.44 neither had Michol any child at all to her dying day 2. Sam. 6.23 Reconci◠Wherefore to reconcile this place 1. Some thinke that Michol is put for her sister Merab Geneuens and that in the Hebrew text Merab should be read for Michol Osiand But this were dangerous to admit an error in the originall and would giue occasion of great boldnes for men where they doubt to chop and change the text 2. Others therefore do think that Michol brought vp these children as her owne hauing no children and therefore they are said to be hers so the Chalde to whom subscribe Pellic. Borrh. But because she is said to beare them to Adriel which phrase signifieth alwaies in Scripture to bring forth not to bring vp this interpretation cannot be admitted 3. Therefore the best solution is that here must be supplyed the word sister to read it thus and the fiue sonnes of
good man and for Saul because though he were an enemie to Dauid yet he was a valiant defender of the Israelites against their enemies and whom Dauid had twice spared himselfe and would not lay his hands vpon him he mourneth to see how he came to this miserable end 3. Many benefits came vnto Dauid by the death of Saul as the ende of that cruell hatred and persecution and the accomplishment of Gods promise towards Dauid but Dauid in this his lamentation looketh vnto the originall of this calamitie the wrath of God which was the cause of his mourning 4. Dauid gaue God thankes that had iudged his rebuke against Nabal but here he reioyceth not for Sauls ouerthrowe for the case was not alike neither did God sustaine any dishonour nor the commonwealth any losse by the death of Nabal as both are hindred by the lamentable fall of Saul Mar. 4. Quest. vers 15. Whether Dauid did iustly in commanding the Amalekite to be put to death 1. If this young man spake the truth and made a true relation he was worthily slaine both in respect of Saul who was the Lords anointed and therefore he should not haue laid any hand vpon him in respect of himselfe he was a Proselite conuerted to the faith of Israel and Dauids person also considered who was now the lawfull Magistrate 2. But if this were a deuised tale which he telleth his condemnation also was iust for he was iudged by his owne mouth and hereunto agree the imperiall lawes ff ad leg Cornel de falfis falsum testimonium puniendum est poena talionis a false testimonie must bee punished with the penaltie of retalion or equalitie 3. And whereas it will be obiected that one ought not to die but by the testimonie of two or three that is to be vnderstood where there is no confession Reconcil but the fact is denied but the voluntarie confession of the partie may suffice without further witnesse as Iosuah caused Achan to be stoned vpon his owne confession 4. And further it must be considered whether the confession be voluntarie or forced and extorted by torment for in this case the imperiall lawes prouide ff de quaest leg 1. §. Div. Sever. confessionem reorum non habendam esse pro explorato crimine nisi approbatio alia instruat religionem cognoscentis that the confession of the guiltie should not be held for a sufficient euidence of the crime vnlesse some other proofe doe informe the conscience of the examiner But this confession of the Amalekite was voluntarie 5. Quest. vers 17. How and when Dauid bad to teach the children of Israel to shoote c. 1. Some thinke that this verse hath no reference to Dauids song that followeth but doe interpret it thus that Dauid before he sung this song had exhorted and encouraged his tribe to learne to shoote in the bow Vatab. Borr. 2. Some by the bow vnderstand this mournefull ditie because it maketh mention of the bow of Ionathan v. 22. so the Latin interpreter vt docereÌ„t filios Iudae planctum to teach the children of Israel to mourne 3. But the third interpretation is the best that these words are not properly any part of the song but shew the end why Dauid vttered it to the intent that this song beeing vsed and frequented in the tribe of Iudah it should serue as an incitement and prouocation to the tribe of Iudah to learne to be skilfull in shooting Iun. seeing that Saul and Ionathan were now ouercome by the archers and shooters among the Philistims Borr. 4. By this example of Dauid who in the middes of his mourning forgetteth not what was necessarie for the good of the Commonwealth we are taught not to be so ouercome with griefe and pensiuenes as to forget our dutie and to neglect the meanes Mart. as Iaakob saith to his sonnes when they were readie to be famished and looked not about to helpe themselues Why gaze yee one vpon an other Morall observ Gen. 42.1 And when Moses cried vnto God when the Egyptians pursued them not knowing which way to turne himselfe the Lord saith vnto him Why criest thou speake to the children of Israel that they goe forward Exod. 14.15 5. Further in that Dauid taught them the vse of the bow it is euident that there is a lawfull vse of armour and weapons and the seruants of God may defend themselues thereby against their enemies contrarie to the phantasticall opinion of the Anabâ—â—â—â—â—ts Confut. Agâ—inst the Anabaptists of the lawfull vse of weapons who deny vnto the Christians all vse of weapons Mart. 6. Quest. vers 17. Of the booke of Iasher 1. Concerning the name of this booke Iasher signifieth the iust or righteous so called as some thinke of the persons whereof that booke intreated namely of the acts of the Patriarchs and iust men Some of the matter because it contained a true narration of such things as were written therein But it is more like to beare the name of Ieshurun which is the name of Israel Deut. 32.15 and the Prophet Isai calleth Israel by the same name c. 44. v. 2. which word also signifieth the righteous people this booke was called Iasher because it was as a publike chronicle and record of Israel Mus. in Iosu. 10. 2. But what booke this was it is further questioned the Chalde vnderstandeth the booke of the lawe which was called Iashar right iust because it prescribed what things were iust Others take it for the booke of Genesis which containeth an historie of the acts of the righteous fathers Vatab. But how could Dauids song be recorded in that booke made so long before Others thinke it was some booke made by Nathan or Gad wherein this song was written but there was a book called Iashur long before their time Iosh. 10.13 Therefore it is more probable that this booke of Iasher was a generall Chronicle of the acts of that nation which was continued from time to time by the Prophets which is now wanting as many such historicall bookes are Iun. These Chronicles were laid vp in the Temple as Iosephus writeth lib. 5. c. 1. Many such historicall writings are mentioned in bookes of the Kings and Chronicles composed by the Prophets Nathan Gad Iddo Semaias Achias the Silonite which are now not to be found It seemeth that after Ezra had digested the holy Scriptures into order that these bookes were not thought so necessarie the Lord hath yet preserued for the vse and benefit of his Church so much as he seeth to be sufficient for the instruction of the people in the knowledge of his will and toward the attaining of euerlasting life Andr. Mus. 3. But this is no argument to prooue any imperfection or defect in the Scriptures as though they contained not all things necessarie to saluation because some bookes of the Canonicall Scripture are now wanting as the Romanists vsually obiect Bellar. de verb. dei c. 4. Contr. Of the
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
meritorious causes of their punishment 3. Neither doth God recompence all euill doers according to their workes but such onely as are obstinate and impenitent Mar. CHAP. 4. 1. Quest. v. 3. What Berothites and when they fled to Gittaim 1. SOme vnderstand it of Baanah and Rechub the two captaines of Ishbosheth that they fled away from Ishbosheth because of some crime which they had committed some for that they had conspired with Mephibosheth who discouered them ex Mart. But the historie it selfe is against this sense for how could these two haue opportunitie to kill Ishbosheth and to haue such free ingresse to the house of Ishbosheth if they had fled before and had beene as it were banished from him 2. Therefore it is better referred to the inhabitants of Beroth not that they all fled away because of this conspiracie of Baanah and Rechub as Osiander for this their flying and departure went before this treason practised against Ishbosheth 3. But the truth is that the Berothites had fled aâ—ay from Beroth a towne of Beniamin Iosh. 19.25 when they had heard of the death and ouerthrow of Saul then the Philistims came and dwelt in ther Cities they remooued therefore from Beroth to Gittaim which was neither a towne in Edom or Arabia but in Beniamin Nehem. 11.33 Iun. Borrh. Genevens Vatab. 4. And this is the cause why mention is made of this flight that these captaines beeing Berothites might be known to be of the children of Beniamin because they were Berothites though at this time their citie were inhabited by the Philistims yet it was reckoned still with Beniamin Iun. 2. Quest. v. 4. Why mention is made of Mephibosheth 1. This narration is inserted to shewe the purpose and drift of these two captains in killing of Ishbosheth they saw that none remained of Sauls house who was likely to succeed in the kingdome and to reuenge Ishbosheths death but onely Mephibosheth who was a lame man Iun. and beside he was but a child not aboue 12. yeare old for 5. yeare old he was at the time of Sauls death and Dauid had now raigned toward seauen yeares in Hebron Saul had other sonnes by Rispah his concubine but they could not be heires to the kingdome Borr. 2. Further hereby appeareth the prouidence of God so disposing all things for Dauids good that the kingdome might be deuolued vnto him without his owne seeking for seeing there was none left of Sauls house sauing Ishbosheth who was afterward killed and Mephibosheth the one lame in bodie the other impotent in mind the people of necessitie were now to looke after Dauid and to desire him to be their King as it followeth in the next chapter Pellic. 3. Quest. v. 6. How these captaines disguised themselues when they entred in to kill Ishbosheth 1. The Chalde thinketh that they came as merchants to buy corne so also Vatab. but if they had beene strangers it is not like they should haue had such readie accesse 2. Some thinke they came as to fetch corne for the souldiers and the campe Martyr 3. But seeing the word lakach signifieth as well to beare as to take or fetch it is more like that they made as though they were domesticall seruants and so came in bringing of wheate Iun. Pag. 4. The Septuag read that the doore keeper was cleansing and purging of wheat but there is no such thing in the text 4. Quest. v. 7. Of Ishbosheths secure sleepe 1. Though it seemeth to haue beene vsuall in those countries to haue their afternoone nappes as we read of Dauid c. 12.3 both because the nights were short and therefore they tooke vp some part of their sleepe in the day Mar. and the heate of the day which is verie feruent in those countries made them also drowsie Ioseph 2. Yet this heauie sleepe of Ishbosheth beeing now left naked and without defence Abner beeing slaine sheweth both his securitie touching his owne estate and his negligent administration of the kingdome so Ionas slept in the ship when the tempest arose and great daunger was at hand and the disciples were asleepe when their master was in his greatest agonie Matth. 26.40 3. But sleepe it selfe is not to be accused for as some are ouertaken in their sleepe so sometime it is a meane of deliuerance and to escape danger as Plutarch hath a storie how Mithridates sent one Oltacus to kill Lucullus who comming thither as to doe a message of some importance and answer beeing returned that he was asleepe and it was against his health to be awaked he thereupon fledde away least he should haue beene further sifted 4. And seeing Ishbosheth was thus slaine in his sleepe it teacheth vs to commend our selues vnto God when wee goe to our rest because we knowe not what may happen vnto vs in our sleepe Martyr 5. Quest. v. 8. Of their words to Dauid The Lord hath auenged my lord c. 1. True it is that this came to passe by the secret working and disposing of Almightie God that Dauid might be established in his kingdome and it was iust that Ishbosheth should come to such an ende because he vsurped vpon the kingdome which the Lord had appointed to an other 2. But this was no good excuse or defence of their vnlawfull act in killing their Lord for by this meanes Iudas treacherie toward his Lord might be excused because it was done according to the determinate counsell of God Indeede when Alexander in his rage and wine had killed Clitus and afterward was stricken with griefe Aristander did comfort him by laying the cause and originall thereof vpon the fates wherewith Alexanders griefe was somwhat qualified 3. Neither had these two murderous and bloodie men any such intent herein to obey Gods will but respected only their owne aduancement and preferment therein Mart. 6. Quest. v. 9.10 Of Dauids answer to the traytors that brought Ishbosheths head 1. Dauid vttereth three excellent sentences the one in saying as the Lord liueth who hath deliuered me shewing that vnlawfull meanes must not be vsed to hasten the Lords worke but that we must with patience waight vpon God the other that we must not reioyce in the destruction of an enemie as Dauid did not neither in Sauls death nor Ishbosheths the third that honestie is to be preferred before profit and vtilitie and that the counsels and enterprises of the wicked must not be approoued though they be for our profit Borr. 2. Dauid will much more be avenged of these men then of the Amalekite that said he killed Saul both in respect of their persons who were seruants to Ishbosheth and of the same tribe whereas the Amalekite was a stranger and not of Israel as also of him that was slaine who was a righteous person in respect of them which conspired against him he had deserued well of them so had not Saul of the Amalekites whom he had destroyed and Saul had alreadie his deaths wound and could not recouer but Ishbosheth
between them in the name of God and now therefore according to the same will performe the mercie and kindnes which they Ionathan and Dauid promised each to other Iun. 4. Quest. v. 7. Of the kindnes which Dauid shewed to Miphibosheth 1. It will be said that Dauid in restoring vnto Miphibosheth the lands of Saul did performe no great matter seeing they were of right due vnto him as the next heire to this R. Salomon answereth that it was in the power of the King to take from whom he would and giue vnto another at his will and pleasure as Samuel describeth the office of a King 1. Sam. 8.12 Hee will take your feilds and your vineyards and your best oliue trees and giue them to his seruants And therefore Dauid did shew great kindnes in giuing these lands to Miphibosheth which he might haue bestowed vpon another But D. Chimhi herein opposeth himselfe to R. Salomon shewing that it is not in the power of the king to dispose of mens grounds and possessions at his pleasure as Ahab though a wicked king yet would not by violence take away Naboths vineyard the fruits of their lands were to serue the kings vse they were thereof to giue toward the prouision of his house but their possessions simply he was not to dispose of But it was otherwise in this case for Ishbosheth hauing rebelled against Dauid the lawfull king might iustly haue beene depriued and likewise Miphibosheth for taking part with him as is most like Iun. of all the right which they had in the goods and possessions of Saul and therefore Dauid sheweth herein great mercie in restoaring of them vnto Miphibosheth Mart. 2. It will further be obiected that Dauid was bound to doe this by vertue of the former league made betweene Ionathan and Dauid and therefore he was in a manner forced to shew this kindnesse It is true Dauid was tied vnto it by the force of the league yet Dauids faithfulnesse is therein no whit lesse to be commended that was so mindfull of the couenant these circumstances specially considered as 1. that Ionathan was now dead and could not challenge Dauid 2. The house of Saul had resisted him and put him to much trouble which might haue seemed a iust cause for Dauid to haue violated that league 3. And some might haue pretended policie that it was not safe to aduance the house and familie of a contrarie faction Dauid notwithstanding all these obiections which might haue bin pretended extendeth his kindnes and therein sheweth his goodnes and faithfulnesse 3. But Dauid promised Ionathan that he should be the next and second vnto him in the kingdome 1. Sam. 23.17 he therein kept not his promise with Ionathan yes Dauid made good herein that promise to the full for Miphibosheth is nourished at the kings table as one of the kings sonnes who were cheifest in reputation as is before shewed c. 8.18 and Miphibosheth was counted among them But in that Miphibosheth was not imployed in any place of gouernment it was not Dauids fault but because hee in respect of his lamenesse was not fit for any such employment Mart. 5. Quest. v. 8. Why Miphibosheth calleth himselfe a dead dogge 1. Miphibosheth so calleth himselfe as vile and contemptible in diuerse respects 1. In regard of his familie which was reiected of God and Dauid chosen to be king in the place of Saul Mar. 2. And herein he confesseth and acknowledgeth the trespasse of that familie against Dauid by the which they deserued to be cast off and despised of Dauid as a dead dogge Pellican 3. He confesseth himselfe in respect of his person to be as an abiect and forlorne man not worthie to be respected of Dauid Osiander 2. But this speach must not be vnderstood as simply spoken but therein there is both an hyperbole in that by way of amplification to set forth his miserable state he resembleth himselfe to a dead dogge it is also spoken by way of comparison in respect of Dauid and of his princely estate hee taketh himselfe to be but as a dead dogge 6. Quest. Whether any to shew their humilitie may make a lie of themselues It may seeme that Miphibosheth did more abase himselfe then he needed and confessed himselfe to be that which he was not which giueth occasion of this question which may thus be resolued 1. It is not lawfull for any to lie of himselfe to expresse his humilitie for S. Pauls rule is generall Rom. 3 8. that we must not doe euill for good to come thereof neither is it lawfull to make a lie Ibid. v. 7. that the veritie may now abound thorough my lie vnto his glorie nay it is not lawfull for to make a lie for Gods cause for then as the Apostle saith wee should be found to be false witnesses of God 1. Cor. 15.8 Epist. 8 ad Hier. And Augustine well sheweth by occasion of these words that it is no lesse sinne falsa laudare de Deo quam de eo vera non credere to speake by way of commendation false things of God as not to beleeue that which is true if it be not lawfull for Gods honour to tell a lie much lesse to preserue the credite of our modestie and humilitie 1. Tim. 1.13 2. But Saint Pauls example will be obiected that saith he was peccatorum primus the first or chiefe of sinners and yet there were greater sinners then hee And the Prophet Agur saith of himselfe Prov. 30.1 that hee was more foolish then any man yet was not he the foolishest among men 1. Some here answer that they thus spake in respect of their own weakenesse confessing they had no strength at all of themselues but from God 2. It may further be added that they thus confessed in their owne opinion who thought themselues to be inferiour vnto all 3. But here is a difference to be made betweene a generall confession of the weaknes and impotencie of our nature which the most perfect in this world may truely ackowledge and a particular ackowledgement of some actuall sinne which no man is to confesse of himselfe beeing not guiltie thereof as S. Paul though he say he was the chiefest sinner yet he doth not make himselfe an adulterer Idolater or such like which sinnes he was free from 4. Saint Paul also speaketh by way of comparison with those which were called that none of them had so persecuted the way of Christ as he had done consequently none of them had so greatly sinned in that behalfe so also the Prophet Agur doth acknowledge his ignorāce not simply but in respect of the high things of God which he was not able to comprehend Mar. 7. Quest. v. 10. Whether Miphibosheth did in deed eate at the Kings table The occasion of this question is this v. 10. Dauid saith Thou and thy sonnes and thy seruants shall till the land and bring in that thy masters sonne may haue foode to eate but
the beard the other artificiall the garments which couer the nakednes in both these the King of Ammon seeketh the disgrace of Dauids seruants 3. The reason whereof may be this the Israelites were forbidden to cut their beards Leuit. 19.27 as a signe of mourning and especiall prouision was made by the law that their nakednesse should not appeare and therefore they were forbidden to make any Altar with staires Exod. 20.26 the more then to despight them they offer them this ignominious disgrace in despight of their owne law Mar. 4. Now in that they are bidden afterward by Dauid to stay till their beards were growen it is euident that the vse then in Israel was not to shaue their beards for then they might haue cut away the other part also howsoeuer then this tricke of shauing of beards be superstitiously vsed among the Romanists it is certaine that the Israelites custome was not to shaue their beards Controv. Against shauing for they might more easily haue cut off the rest of their beards which was remaining then haue staied till they were growen Pellican Osiander The heathen indeede had a fashion to cut their beards as Adriane the Emperour is noted to haue beene the first among the Romane Emperours that did spare his beard and suffered it to grow long But this superstitious vse was not taken vp by the people of God Mar. 4. Quest. v. 6. From whence the Ammonites hired their souldiers and assistants 1. Here are fowre countries named whence the Ammonites had their supplie from the Aramites of Rechab which was a citie at the foote of Libanus the vtmost bound of Syria toward Palestina whereof mention is made Numb 13.22 from the Aramites of Zaba from the King of Maacah who was also subiect to Hadadezer king of Zabah of the Maacahthites read 3.14 And from the men of Tab as Iun. rather then Ishtob making it all one name as the rest doe reade Tab was the countrie where Iepthah dwelt Iudg. 11.3 Beside they had some helpe from Aram Naharaim 1. Chr. 19.6 2. All these belonged to Aram or Syria which was diuided into Syria beyond the riuer v. 16. and Syria on this side Borrh. which is subdiuided into these foure regions Camagena Damascena Coelosyria Phoenicia Mar. which are here called by other names 3. Some things are here omitted which are mentioned 1. Chron. 19.6 as how they hired these soudiers for a thousand talents of siluer and that beside the number of men here expressed they hired 32. thousand chariots Iun. 4. These Ammonites were so farre from reconciling themselues to Dauid and making amends for this wrong that they prouoked Dauid to battell and came as farre as Medeba 1. Chron. 19.7 a citie in the borders of Ammon 5. Quest. v. 12. Of Ioabs courage and magnanimitie against the enemies of Gods people Here is nothing wanting in Ioab which is requisite in a good Captaine 1. He vpon the present vseth most diligent care and prudent aduise in diuiding the souldiers and committing part of them to Abishai his brother and leading part of them himselfe which sheweth what an excellent thing concord is as among Captaines which fight terrene battels so specially among Ministers which doe fight the Lords spirituall battels Osiand 2. As he is not daunted or dismaied himselfe so by his couragious speach hee animateth others saying let vs be strong and valiant for our people c. like as Moses setteth downe in the waging of battell how the priest should encourage the people Let not your hearts faint neither feare or be amased c. Deut. 20.3 3. Hee sheweth the right end of battell to fight in defence of the Lords people and to maintaine the true seruice and worship of God Mar. 4. Hee doth religiously commit the euent of this businesse vnto God saying Let the Lord doe that which is good in his eyes non potest vox duce dignior cogitari a more worthie speach beseeming a Captaine could not be thought then this was here vttered by Ioab Pellic. 6. Quest. Whether this were true fortitude in Ioab True fortitude consisteth in the vndertaking and bearing of great and suddaine dainger in a good cause and for some honest and commendable end wherein diuerse things are to be considered 1. The obiect or matter wherein true fortitude is seene which is not in those euills which are internall as in auoiding of vices and sinnes for these a man falleth into by his owne default nor yet is it properly seene in such daungers which are involuntarie as in sicknesse shipwracke and such like though to beare these things patiently is an excellent vertue but fortitude is exercised chiefly in such dangers as are outwardly incident and in those most of all which are suddain as this daunger of battell wherein Ioabs fortitude did shew it selfe was vnexpected and vnlooked for 2. The end of fortitude must not be praise vaine glorie profit such as the valiant Heathen propounded to themselues who shewed their valour to get themselues a name and many aduentured themselues because of those rewards which were promised vnto them that did fight for their countrie but the end of this vertue is some honest cause as to defend our parents or countrie to deliuer the oppressed especially to maintaine true religion and worship of God Mart. 3. There are diuerse kinds of fortitude 1. There is a warlike valour which commeth by skill and experience in militarie affaires 2. There is an other kind which riseth of confidence which a man hath in his strength 3. An other proceedeth from ignorance of the greatnesse of the danger 4. Another which riseth from anger or rage when one is inflamed to reuenge himselfe but all these are farre off from true fortitude which is a vertue not giuen by nature but wrought in men by the spirit of God whereby they are resolued in an honest cause to attempt difficult labour and endure the vtmost dangers so that there are two offices of a Christian fortitude ferre aggredi to beare and suffer and to attempt or enterprise but the first rather wherein the fortitude and patience of the Martyrs was tried in enduring vnspeakable and intollerable torments for the name of God 6. Although Ioab were a treacherous and bloodie man yet he might haue this morall vertue at this time as many common graces of the spirit are oft to be found in the wicked Mart. 7. Quest. v. 18. Of the number of chariots and horsemen which were slaine of the Aramites Here mention is made of seauen hundreth chariots and 40. thousand horsemen but in 1. Chron. 19.18 there are said to haue beene destroied 7. thousand chariots and 40. thousand footemen 1. Some doe thus reconcile the places that the principall of the chariots are here rehearsed but the whole number there and that the horsemen are here onely spoken of there the footemen Mart. Bor. Genev. 2. Iunius giueth a better solution of the first doubt that the number of 700.
because the bodie is much altered in such acts of raging and burning lust and the affection is chaunged withall But if the reason hereof were naturall it would alwaies haue the same effect yet it hath not for after that Shechem had rauished Dinah Iacobs daughter he loued her ardently still and affected her mariage 2. R. Kimhi and R. Solomon thinke â—hat this was the cause Thamar had hurt Amnon in striuing with him and she had railed vpon him calling him foole and giuing him such other opprobrious termes But it appeareth by Thamars answer that there was no cause at all giuen on her part of so great hatred v. 16. 3. P. Martyr thinketh the reason thereof proceeded from the trouble and perplexitie of his conscience beeing ashamed of that which hee had done as the Apostle saith What fruit had yee in those things whereof yee are now ashamed Rom. 6.22 But if Amnon had had any remorse or feare of any shame before God or men he would neuer for his owne credite sake haue thrust her out in such disgrace 4. But one reason hereof is the difference betweene inordinate and vnlawfull lust which endeth with hatred and lawfull loue which still more increaseth and such are the baites and allurements of sinne which haue a pleasant tast at the first but in the end bite like a serpent therefore one well-saith voluptates non venientes sed abeuntes contemplandas that pleasures must be considered not as they come but as they go Borrh. 5. But the greatest cause of all is Dominum sic instituisse that the Lord had so appointed that this sinne should not be kept secret that it might redound to the chastisment and correction of Dauid Pellic. Mar. 9. Quest. v. 19. Of Thamars lamentation 1. She sheweth her griefe by these three signes she put ashes on her head rent her garments and laid her hands on her head which was a signe of mourning Ier. 2.37 2. Some read she rent talarem tunicam her side garments so Ioseph Lat. Pellic. but beside that the word passâ—n signifieth rather variam Vatab. versicolarem Iun. polymitam Mart. a garment of diuerse peeces or colours it is noted v. 18. to haue bin a peculiar garment to Kings daughters so was not a long and side garment but particoloured garments were had in great estimation Iud. 5.30 therefore Iacob made Ioseph such an one because he loued him Gen. 37.3 Genevens 3. She cried out as she went not forbearing to crie out of her brother and to shew what he had done as some thinke Mart. Pellic. but it seemeth rather that she did not expresse the cause of her griefe Osiand for then Absalom needed not to haue said vnto her afterwards hath Amnon thy brother beene with thee and his counsell had come too late that she should be quiet because hee was her brother that is his shame would be the shame of them all and as she was the Kings daughter so he was his son and that the Eldest and therefore hee would haue respect to the one and the other Iun. if she had blazed his name alreadie this perswasion of her brother had come out of time 10. Quest. v. 21. Of these words Dauid when hee heard these things was verie wrath whether Dauid sinned not in sparing his sonne 1. Some doe thinke that Dauid did purpose to punish his sonne for this follie or villanie rather but like a wise man he deferred it watching his best opportunitie as he dealt with Ioab and Shemei Osiander But it seemeth otherwise that Dauid had no such intendment for it was two yeares after before Absalon was reuenged of Amnon 2. An other opinion is that Amnon might repent him of his sinne and therefore Dauid pardoned it but though repentance doe make reconciliation betweene God and the offender yet they which publikely transgresse should not be freed from the punishment which is afflicted for the good example of others Mart. 3. Some thinke that it was not death to force a maid not betroathed for that law Deut. 22.25 is concerning such as are espoused But it must further be considered that she was his sister and so he committed incest which was worthie of death And beside it was death for a virgin to play the whoare in her fathers house Deut. 22.21 the like penaltie also lay vpon the sonne 4. Others excuse Dauid because this matter was not proceeded iudicially before him Thamar accused not her brother vpon Absaloms aduise and therefore Dauid the fact beeing not prooued iudicially before him could doe nothing Borrh. In this case Dauid should haue sifted out the matter himselfe otherwise Heli might haue bin by the same reason excused for his lenitie toward his sonnes 5. Pellican addeth further that Dauid beeing guiltie of the like sinne himselfe vsed conniuence toward his sonne 6. But Dauid can not be herein excused he was too remisse and indulgent toward his children As he was vnwilling that Absalon should be slaine after he was entered into that vnnaturall and rebellious action neither did he punish Adoniahs aspiring mind that while his father yet liued would haue taken vpon him to be King And herein most of all Gods worke is to be considered quod Dauid corrigere noluit Deus punivit God punished that which Dauid would not correct God so in his secret wisedome disposed that Dauid should let Amnon goe vnpunished that the other iudgement of the sword threatned against Dauids house might take place Mart. 11. Quest. v. 28. Vpon those words of Absalon smite Amnon kill him Why the Lord suffered a sword to be drawne out against Dauids familie hauing forgiuen his sinne True it is that the Lord had said to Dauid by his Prophet Nathan that the Lord had put away his sinne hee should not die yet some chastisement remained still quae non poenae vim sed medicinae obtinet which was not as a punishment but as a medicine And for these causes doth the Lord lay afflictions vpon his children euen after the remission of their sinne 1. Vt sit quod nos admoneat nostrae miseriae c. that we may haue somewhat alwaies to admonish vs of our miserie 2. Vt sit materia inuoâ—andi Deum that we may still haue occasion to call vpon God and flie vnto him in our afflictions and necessities 3. That the members of Christ may be conformable vnto the head For if we suffer with him we shall also be glorified with him Rom. 8.17 So the Apostle saith I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Coloss. 1.24 Not that any thing is wanting to the personall sufferings of Christ but because Christ suffereth together in his members they are called the afflictions of Christ. 4. But here we must take heed of the errour of the Romanists who thinke that the seruants of God doe satisfie for their sinnes by their afflictions Borrh. But seeing no affliction happeneth vnto Gods children
that beeing done priuately could not well be a rule of the publike account 2. Vatablus so also Genevens reckoneth those yeares from the time when the Israelites asked a King which was three yeares as he thinketh before Dauid beganne his raigne and he taketh this to be the 37. yeare of Dauids raigne But it was more then 40. yeares from thence for Samuel and Saul gouerned Israel 40. yeeres Act. 13.21 Neither was there any cause why the yeares of Dauids raigne should be counted from thence seeing hee was no way accessarie to the sinne of the people in that petition 3. An other account is to beginne these yeares from the slaughter of the preists by Saul in Nob but the Scripture vseth not to put the yeares of two kings raignes together 4. Iosephus for fourtie yeares readeth fowre but that is contrarie to the text 5. And to count these 48. yeares as runne of the Iubile is without ground because we find not that account to be vsed in Scripture 6. The best reckoning then of these yeares is to count them from the beginning of Dauids raigne But not as Pellican thinketh that this might be done two or three yeares before the end of Dauids raigne for so few yeares he thinkeeth breake no great square in such a summe this account is better taken precisely and exactly that this fell out in the last yeare of Dauids raigne for all the rest of the storie which followeth to chap. 21. seemeth to haue beene done in a veire short time thus therefore the yeares may be diuided two yeares Absalom was at Ierusalem before he sawe his fathers face and three yeares before that in exile two yeares before that were past from the deflouring of Thamar to the slaughter of Amnon these make 7. in all and it is thought that 3. or 4. yeares before that Dauid committed the sinne with Bathsheba in the 59. yeare of his age and about the 29. yeare of Dauids raigne for Dauid raigned 40. yeares and was 70. yeares old when he died so that the 59. yeare of his age will concurre with the 29. yeare of his raigne And it is held of the Hebrewes that Salomon was but a 11. yeares of age when hee beganne his raigne Mart. 4. Quest. Why Abshalom maketh choice of Hebrâ—n to beginne his conspiracie in 1. Iunius thinketh that Abshalom did not sacrifice at Hebron but onely made a vow solemnely among his kinred there to testifie his thankefulnesse vnto God for restoring him to his countrie and his fathers fauour but it is euident in that he saith I will serue the Lord v. 8. that it was a religious act beside a solemne feast for before the Temple was built they sacrificed in other places then where the Tabernacle was Mart. Osiand especially their peace-offerings Genevens See more hereof before 1. Sam. qu. 17. in c. 7. qu. 4. in c. 9. qu. 2. c. 16. 2. Hee maketh choice of Hebron beeing a famous place because of the sepulchre of the Patriarkes there and there Dauid beganne his raigne and Absaloms kinred there dwelt of the tribe of Iudah Mart. 3. Thus Abshalom maketh religion a clooke of his rebellion as the Pope and popelings in their treacherous plottes pretend religion and conscience Borrh. 5. Quest. v. 10. Of Abshaloms conspiracie and the manner thereof 1. First there went with Abshalom 200. men these were inuited to Abshaloms feast but knew nothing of his conspiracie the text saith they went in their simplicitie These were in no fault to goe with Absalom for his father had giuen him leaue and after they saw what Abshalom intended then they could not withdraw themselues sine praesentissimo vitae periculo without most present daunger of their life Osiander 2. But before this Abshalom had sent messengers secretly into all the Tribes to feele and solicite the mindes of the chiefest men and to appoint to meete at Hebron 3. Then he sendeth for Achitophel who it should seeme was of counsell with him in this action but had withdrawen himselfe into his owne countrie that there might be no suspition and from thence came to Hebron beeing acquainted with the whole proiect of the businesse before 4. But it is most to bee wondred at that the people did flocke so fast to Absalom it is like that Achitophel or some other vsed some perswasion to the people shewing the imperfections of Dauids life and gouernment and how beside the adulterie of Bathsheba and murther of Vriah he had suffered Amnon to goe vnpunished for his incest and had dealt hardly with Abshalom for reuenging his sisters wrong By such perswasions the people might be caried being of themselues desirous of noueltie and longing to see a change Mart. 6. Quest. v. 17. Why the King fledde from Ierushalem Dauid hauing armed men with him and beeing in a strong citie might haue remained there still more safely yet he did chuse rather to flie for these reasons 1. He would spare the effusion of blood for he said least hee smite the citie with the edge of the sword he had rather hazard his owne person then that many should be brought into danger hee knew how cruelly ambitious men were set that they would not spare nor haue any compassion till they had accomplished their desire Hereof the Ciuill warres of Scilla and Marius and betweene Augustus Antonie and Lepidus in the Romane state may make demonstration Mart. Antisthenes was wont to preferre hangmen and executioners before Tyrants for they did but put malefactors to death the other did not spare the innocent 2. An other reason of his departure was hee beganne to consider that this was the hand of God vpon him according as Nathan had foretold him that the sword should not depart from his house and therefore he submitteth himselfe meekly to the Lords mercie 3. And by his departure an other prediction of Nathan tooke effect hee left his concubines behind whom Abshalom defiled 4. Dauid with all his people went on foote as is gathered v. 17. R. Leviben Gerson thinketh the reason thereof was that he might not be discerned going as a common souldier but rather Dauid did it to shew his afflicted estate Mart. And Dauid carying himselfe thus humblie in this calamitie continued not long therein but was soone restored to his former estate Pellican 7. Quest. v. 19. Who Itthai the Gittite was 1. Some thinke that this Itthai was the sonne of Achish king of Gath who fauoured Dauid and that these were of the citie Gath of the Philistims who notwithstanding were faithfull toward Dauid Osiand But it is not like that Dauid would vse the helpe of the vncircumcised Philistims 2. Vatablus taketh them for Philistims conuerted to the faith of Israel and that Ittai was a Proselyte also of that countrie Pellic. but it seemeth by their late comming as Dauid saith v. 20. Thou cammest but yesterday that they were no Proselytes they had not beene so long there to be conuerted 3. Iosephus taketh these
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
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
were called widdowes viri superstitis of the husband yet suruiuing But it is euident rather by the text that they were thus enclosed and sequestred vnto the day of their death Iun. 3. Yet Dauid nourished and kept them with all things necessarie because he considered that they were forced thereunto Osiand Ioseph But yet Dauid should as well or rather haue punished those which were either causes or coÌ„senters to this disgrace of which number Amasa was one who beeing then a cheife man about Abshalom was contented he should follow Achitophels wicked counsell and was himselfe a beholder of it Pellican 3. Quest. Issuing out of the former Whether perpetuall widdowhood or virginitie may be inflicted or enioyned 1. That a man is not bound to render the matrimoniall debt where the faith of wedlocke is broken by any adulterous or incestuous act it is cleare by the example of Iacob who is thought not to haue companied with Billah after Ruben had committed incest with her for Iacob saith his bed was defiled Gen. 49.3 Borrh. So also Dauid vpon iust cause refrained from the companie of those concubines 2. But it is an harder question whether the husband or the Magistrate may enioyne vnto the offending wife perpetuall widdowhood after the husbands death which I rather encline to thinke ought not to be for these reasons 1. Because the husband hath no longer power ouer his wife then while he liueth as the Apostle sheweth Rom. 7.2 If the man be dead shee is deliuered from the power of the man 2. Againe this were to denie vnto the weake partie the remedie against fornication which is marriage and so they might be occasioned to liue in sinne still and therefore the Apostle alloweth euery woman to haue her husband 1. Cor. 7. c. 3. It is against nature to inhibite the procreation of children in restraining women from marriage apt for procreation these two latter reasons are vrged by the law of Iustinian made on the behalfe of widdowes not to be enioyned widdowhood Cod lib. 6. tit 42. leg â— cum mâ—lieres ad hoc natura progenuerit vt partus ederent maxima eis cupiditas in hoc constituta est seeing nature to this end hath bred women to bring forth children and there is in them a great desire thereunto 3. Herein the Ciuill law seemeth to be more equall then the Canons which decree thus Adultera non nubat etiamsi mortuus fuerit vir eius c. the adulteresse shall not marrie no not when her husband is dead but doe penance all the daies of her life Caus. 32. qu. 7. c. 22. likewise if a man had lien with his wiues sister they did both permanere sine spe coniugij continue without hope of marriage Ibid. c. 23. so was it also decreed in the Triburian counsell that if one lay with his mother in law neuter ad coniugium peruenire potest neither of them can come to marriage Ibid. c. 29. But the Apostle enioyned no such thing to the incestuous young man that had taken his fathers wife 1. Cor. 5.1 but onely tooke a course that he should be brought to repentance Likewise the imperiall constitution ordained that if a man gaue a legacie to his wife vpon condition she should not marrie that she would enioy the gift although she did marrie and in the same imperiall constitution the Iulian law is repealed that gaue the widow libertie to marrie againe taking an oath that she did it for procreation sake the law saith tale iuramentuÌ„ conquiescat lex Iulia cedat c. such an oath shall cease and the Iulian law giue place and libertie is there giuen for the widdow without taking such oath to betake her to second marriage 4. But the example of Iepthah is vrged that according to the opinion of the most and best Interpreters did consecrate his daughter to perpetuall virginitie to the which it is answered first that Iepthah in so doing shewed himselfe ignorant of the law which alloweth the redemption both of male and female for money Leuit. 27.4 and therefore Iepthah saying he could not goe backe declareth his ignorance of the lawe in that point secondly Iepthahs daughter herein consented to her father to become a votarie and perpetuall virgin vnto God so that it was voluntarie in her and not compulsiue 5. And touching this example of Dauid in sequestring his concubines during their life these considerations are to be weighed 1. That men had greater power then ouer their wiues then now for Moses as our Sauiour saith for the hardnesse of heart allowed them to make a bill of diuorcement 2. There is a difference betweene a wife and a concubine that may be enioyned a concubine which is not to be imposed vpon a wife the one beeing as free the other bound 3. This was a particular and speciall case concerning the King these concubines offended two wayes both in committing incest and in violating the Maiestie of the King for both which they were worthie of death wherein though Dauid shewed them clemencie yet it was fit that otherwise an example should be made of them 4. The women themselues were ashamed to be seene abroad but it seemeth were contented to lead a priuate life and so to be sequestred from the world during their life 4. Quest. v. 6. Whom Dauid meaneth speaking to Abishai by thy Lords seruants 1. Some thinke that Dauid calleth Amasa Abishai his Lord because he was assigned now to be the Captaine of the host as Vriah calleth Ioab his Lord c. 11.11 Iun. But although Dauid had purposed to preferre Amasa to Ioabs place yet now seeing Amasa to be slacke and so suspecting his fidelitie Dauid had no reason to giue him such honour neither was Ioab yet actually displaced for the souldiers yet are called Ioabs men v. 7. 2. Rather Dauid vnderstandeth Ioab the Captaine of the host Genev. but that is not so like for he was Abishai his brother and at that time Abishai had the charge of the armie and therefore in that behalfe Ioab can not be said to be his Lord. 3. Therefore Dauid rather meaneth himselfe that Abishai should take his seruants Osiand which are before c. 19.41 called Dauids men 5. Quest. v. 8. How Ioab commeth to be mentioned that went not out with the host 1. Iosephus is deceiued who saith that Dauid spake vnto Ioab when he saw that Amasa came not for it is euident by the text v. 6. that Dauid spake to Abishai because he had taken a displeasure against Ioab and purposed to remooue him 2. Therfore it is like that Ioab though Dauid bid him not did voluntarily goe with his brother to assist him partly for loue vnto his people and to the King whom he saw to be in present daunger by this rebellion of Shebah Pellican partly that hee might insinuate himselfe by his diligence into the Kings fauour to retaine his place still Osiander 6. Quest. v. 8. Why Ioabs sword was loose in the
now entrenched and enuironed with this trench or rampire as the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine giueth this sense well obsessa est vrbs the Citie beganne thus to be assaulted 13. Quest. v. 18. Of these words They spake in the beginning saying aske of Abel 1. Some thus expound it in this citie of Abel haue beene in times past excellent men for wisedome whom they were wont to resort vnto for counsell wilt thou then destroi◠such a famous citi◠Osiand But this is not so fit it is better referred to the oblation of peace first to be made when a citie was besieged according to the lawe Deut. 20.10 and therefore the woman saith in the next verse I am one of those that are peaceable that is which will not refuse the offer and order of peace 2. Some read thus they spake in old time saying aske of Abel Genevens It was said in the old Proverb Lat. and the Chalde thus expoundeth Remember what is written in the law that they vsed of old time to aske a citie c. to the same effect Pellic. Borrh. but seeing there is particular mention made of Abel it seemeth that no such proverb is here insinuated though reference be had to the law 3. Therefore they which thus spake in the beginning as the word signifieth and as the Septuag read rather then of old were the Citizens of Abel that thus communed and consulted among themselues that Ioab would first offer vnto the citie peace to see if it would be accepted Iun. 14. Quest. v. 23. Of Ioabs restitution to his office 1. It is neither like that Ioab was absolutely restored vnto his place which Dauid had promised to Amasa because of his valiant exploits Pellican for Dauid did altogether mislike him for those two bloodie murthers of Abner and Amasa 2. Neither yet as Iun. did he improbè recuperare wickedly recouer his place of gouernment against Dauids mind altogether for Dauid could not spare him 3. But Dauid was content hee should retaine his place because his seruice was so necessarie not clearing him of his due deserued punishment but onely deferred it Osiand CHAP. 21. 1. Quest. v. 1. Of the time when this famine was sent vpon the land 1. THe generall opinion is that this famine followed immediately after those ciuill warres ended with Absalom and Sheba bella fame excipiuntur the warres ended with famine Borrh. so also Pellican with others but that this cannot be is euident by that place c. 15.7 where Absaloms rebellion falleth out toward the end of the fortieth yeare which must be vnderstood of the raigne of Dauid as hath been shewed in that place for Dauid raigned but 40. yeares in all but by this account if the three yeares famine followed after Absaloms rebellion Dauid must haue raigned 43. yeares and aboue 2. This is the onely doubt how all these things set downe in this booke from c. 15. to c. 21. could fall out in so short a time in the ende of the fortieth yeare of Dauids raigne But this may easily bee answered for Absaloms rebellion continued not long and immediately vpon that followed the rebellion of Shebah so that all these things might very well fall out in the compasse of not many moneths 3. So then the more probable opinion is that these stories of the three yeares famine c. 21. and of numbring the people c. 24. are transposed as the like is apparant in the 3. last chapters of the booke of the Iudges the order of time then is not obserued in the setting downe of these histories for the Scripture rather respecteth the coherence of the matter and argument then the consequence of time sic fere Iunius 2. Quest. v. 1. How Dauid sought the face of Iehouah 1. The Chalde paraphrast by the face vnderstandeth the mercies of the Lord because mercie and clemencie sheweth it selfe in the face 2. Some doe read that Dauid sought the Lord Vatab. Geneuens but to seeke the face of the Lord is somewhat more then to seeke the Lord. 3. Some he consulted with the oracle of God Latin expressing the sense in part but not wholly for beside that he receiued answer from the oracle of God he went to the place of his presence 4. Iosephus thinketh that Dauid consulted with God by the Prophets and by them receiued an answer 5. But it is rather to be vnderstood not of that extraordinarie reuelation by Prophets but of the ordinarie meanes which was prescribed to aske counsell by which was by the high Priest who gaue iudgement by his Vrim as the Lord himselfe appointeth Numb 27.21 Iun. Osiand 3. Quest. Wherefore this famine was sent and of the causes thereof 1. Although this famine was caused by drought as is euident v. 10. that Rizpah tooke this as a signe that the wrath of God was appeased when the raine fell yet Dauid considereth an other ouerruling cause the prouidence of God and therefore he resorteth vnto him by prayer so faithfull men doe see further into the cause of Gods iudgements then naturall and worldly wise men commonly doe Borrh. 2. The cause which procured this punishment was for the great iniustice and crueltie shewed vpon the Gibeonites whom Saul oppressed contrarie to the oath made vnto them by Ioshua Iosh. 9. 3. Beside herein God punished the people also for their sinne they for their thrice rebelling against Dauid their lawfull gouernour once vnder Ishbosheth againe vnder Absalom thirdly in conspiring with Shebah suffer three years famine Pellic. and by this meanes also the Lord taketh occasion to cut off the posteritie of Saul least they might still haue practised against Dauids house and kingdome which the Lord had promised should continue Borrh. 5. So then by this example we see that famine is sent as a iust punishment of sinne as in Germanie for gluttonie and drunkennesse in Italie for filthie and vncleane lust as also that sometime for the sinne of one wicked man many temporally are punished Osiand 4. Quest. v. 1. Why and at what time Saul slew the Gibeonites 1. Some thinke that he slewe them of malice against the Priests when they were put to the sword in Nob because the Gibeonites were seruants to the Tabarnacle for the cleauing of wood and drawing of water but he is said to doe it of zeale vers 5. therefore not of malice and consequently not then nor at that time Iun. 2. Some thinke that he did it of zeale to the Israelites to conuay vnto them the inheritance lands and possessions of the Gibeonites that they might haue more commodious dwelling Vatab. Osiand but this had beene rather of a couetous minde then of zeale 3. Some thinke that his zeale was herein because they had in Ioshuahs time consened and deceiued the Elders of Israel therefore he would be reuenged of them now Borr. But it is not like that after so long a time he would punish them for that error which Ioshuah and the Elders of Israel then