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
I am free from this woman and haue committed no such thing and therefore thou doest me wrong thus to charge me Iun. Vat. for the words themselues seeme to containe a deniall of the fact 10. Quest. v. 12. How Abner sent messengers for himselfe This word tactau hath diuerse expositions 1. Some read from his place Chald. 2. Some propter hoc because of this Iun. 3. Some he sent secretly B. 4. But the better reading is he sent pro se or loco sui for himselfe or in his stead so V.L.A.G.M. Iosephus also so interpreteth that he sent messengers in his stead he sent not this message or embassage in the name of Ishbosheth or of the state of Israel but in his own name Mart. and on his owne behalfe the word tachath signifieth pro for 11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner and making a couenant with him 1. The thing which Abner now went about was not vnlawfull to bring the kingdom vnto Dauid to whom the Lord had giuen it though Abner did it of an euill minde as Rahab did not euill in not discouering the spies and so betraying the citie Ios. 2. nor the men of Luz in shewing the way into the citie by which meanes it was surprised Iudg. 1.23 This therefore not beeing an euill act of it selfe Dauid might therein vse Abner And so that which is done by an other not without sinne the seruants of God may make vse of without sinne as Iacob vsed the benefit of Labans oath that sware by his gods Gen. 31. as the tenne men whom Ismael would haue slaine with the rest saued their liues in feeding their enemies couetous desire alleadging that they had treasures in the field of wheat and barley oyle and honie which they would discouer vnto them if they would not slay them Ierem. 41.8 So a poore man is excused in taking vp money vpon interest for his necessitie though the vsurer be not therin blamelesse 2. But this libertie holdeth onely in things which are not in their nature euill for in such we can no way consent or giue liking but we must sinne 3. Hitherto then Dauid offended not in beeing contented to take aduantage of this message of Abner but herein Dauid was ouerseene first that in so waightie matter as this he did not first aske counsell of God secondly because he maketh a couenant with a wicked ambitious man and of a suspected life Pet. Mar. 12. Quest. v. 14. Why Dauid sendeth to haue his wife Michol restored vnto him The reasons which mooued Dauid were these 1. In respect of himselfe because she was his first wife and he had obtained her with his great danger for an hundred foreskinnes of the Philistims he gaue 200. not 600. as Iosephus 1. Sam. 18.27 though Sauls demaund were onely for an hundred 2. In respect of Michol to deliuer her from that reproach and infamie liuing now in adulterie for Dauid had not dismissed her The Rabbines thinke that Phaltiel did not companie at all with her but that is not like seeing he was so vnwilling to part with her v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel not of her own mind and therein therfore hath her excused 3. By this meanes Dauid maketh triall of the fidelitie of Abner 4. It was a meanes to make a way to the kingdome his wife beeing now returned that was Sauls daughter Mar. 13. Quest. v. 17. Of Abners perswasion vnto the Elders of Israel and Beniamin 1. First he presseth them that it was their owne desire to haue Dauid to be their King hee was a King of their owne choosing and one in whom they all delighted 2. He reasoneth à facili it was an easie matter for them and now in their owne power to doe 3. He vrgeth the authoritie of God that had appointed Dauid the Lord hath spoken of Dauid who here like an hypocrite maketh the word of God to serue his owne turne for it was not the word of God which mooued him but his owne malitious heart 4. He perswadeth them ab vtili from the commoditie which should grow thereby to all Israel that by the hand of Dauid the Lord would deliuer them from their enemies Mar. 14. Quest. v. 20. Whether Dauid did well in making Abner a feast 1. Abner did not content himselfe with that message which he had sent before because things are better dispatched by personall presence then by the ministerie and mediation of others and because he would certifie Dauid how he had dealt in his behalfe with all the Elders of Israel and how he had preuailed with them for these reasons he commeth himselfe in person to Dauid Iosep. 2. But Dauid did not well in making him a feast both because he had not first consulted with God but followed onely humane counsell and therefore it tooke no place Pellic. as also Abner beeing an euill disposed man it was not meete that Dauid should haue eaten with him Mar. This feast therefore ended afterward with mourning teaching vs what vncertaintie there is in these earthly ioyes that we may learne to vse them soberly and with moderation Borr. 15. Quest. v. 28. Of Ioabs treacherous killing of Abner 1. When Ioab had accused Abner to the King that he went but about to vndermine him and seeing that the King could not be induced to deale against Abner then he bethinketh himselfe to take a course to be reuenged and sendeth for him backe as it seemeth in the Kings name and so thinketh Iosephus 2. The causes which mooued Ioab to kill Abner was two his hatred for the murder of his brother Asahel and his enuie least Abner might haue growne too great in the Kings fauour and so obscured him Borr. But this latter was the greatest motiue as afterward vpon the like cause he killed Amasa yet he pretendeth the other the death of his brother as the end of the verse sheweth 3. Ioab smiteth Abner in the same place where he had smitten Asahel before and though Ioab herein committed that which was both vnworthy himselfe and his master the King and for the which he worthely suffered afterward vnder Salomon yet the iudgement of God was iust vpon Abner a wicked and bloodie man and the Lord turneth it to the great good of Dauid in taking out of the way a new reconciled enemie who would hardly haue prooued faithfull Mar. 16. Quest. Of the place where Ioab killed Abner 1. The most read that he tooke him into the middes of the gate L.V.P.M. rather within the gate C.I. or aside in the gate B.G.S. not to talke with him in an open and publike place to be without suspition for the gate was the place of iudgement Mar. But he rather tooke him aside and apart from the rest to talke with him more secretly Ioseph who thinketh also that his brother Abishai was by which is not vnlike for he also consented v. 30. 2. The
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
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
let slip this ouersight in Ziba 9. Quest. v. 36. Of these words Thy seruant will goe a little way ouer Iordan c. 1. Some thus vnderstand the words Thy seruant hath gone but a little ouer Iordan and wilt thou for so small a seruice giue me so great a recompense Iun. but this is not the meaning for it is expressed before v. 32. what seruice Barzillai dad done to the King in maintaining and cherishing him and hee could not be ignorant that the King made him so freindly and franke an offer in that regard and beside the word iaghabor is put in the future tence and therefore rather signifieth I will goe ouer then I haue gone ouer 2. Therefore I preferre the vsuall reading that he would goe a little with the king to bring him on his way as before v. 31. it is said he went ouer Iordan to conduct him and then hee would craue leaue to returne Genevens Vatablus Osiander 10. Quest. v. 35. Vpon these words Can I heare any more the voice of singing men and singing women 1. It seemeth that in Dauids Court while the King was at dinner that hee had musicke played before him and sung both with voices and vpon instruments Osian 2. Which although it was not commanded yet was it tolerable and permitted Pellic. and there is no doubt but that there is a commendable vse of Musicall harmonie euen for recreation and delight for as it is lawfull to feed other senses as the tast not onely with the sauour of necessarie food but also with pleasant rellishing for repast as Isaak longed to haue wild flesh which we call venison to be prepared for his tast so also we may please the other senses as of hearing Of the abuse◠and likewise lawfull vse of musique so that all things be done in measure and sobrietie 3. Musicke may be abused and that two waies either to superstition as in adoring and countenancing Idolatrie as the King of Babel set forth his abominable Idol Dan. 3. withall kind of instruments of Musicke or to wantonnesse as the Prophet reprooueth the people because the harpe viole timbrel and pipe were in their feasts Isai. 5.12 so also Amos 6.5 There is also a commendable vse of Musicke either to vse it to the glorie of God as Dauid brought the Arke to Ierushalem with the sound and harmonie of all kind of instruments 2. Sam. 6.5 or else for honest recreation either in feasts or otherwise as Salomon yet remaining in his wisedome had men-singers and women-singers Eccles. 2.8 4. But this libertie which Dauid had is not to be vrged too farre to patronize the licentious vse of Musicke they which herein alleadge the example of Dauid let them also imitate him in his patience and meeknesse in aduersitie and affliction Pellic. 11. Quest. v. 40. Of the halfe part of the people of Israel which were with Dauid 1. Some read not halfe the people of Israel but a part of the people of Israel Iun. but the word chatzi is vsually taken for the halfe part as c. 18.2 though half of vs were slain and in many other places 2. Therefore the vsuall reading is rather to be followed the halfe of the people Chald. as the Sep. also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also the rest of the Interpreters 3. Yet the precise halfe is not to be vnderstood but onely a part that whereas Iudah wholly was with King Dauid yet Israel but in part in regard either of Iudah or the rest of Israel which were not yet come and this part of Israel were they which held with Dauid and fell not from him and such as were now come and reconciled to him as the thousand of Beniamin that came with Shemei Iun. Vatab. 12. Quest. v. 44. Of the contention betweene the men of Israel and of Iudah about Dauid 1. Whereas they which before had left and forsaken the King doe now striue which should be the most forward in bringing him againe beside the inconstancie and leuitie of the people here to be noted Gods prouidence is to be considered in swaying the affections of the people toward Dauid which were of late estraunged from him with so great hostilitie that Dauid might acknowledge that his state and kingdome depended onely vpon God Pellican 2. The men of Iudah alleadge two reasons in their defense both because they were nearer in kinred to Dauid then the Israelites and for that their affection was more sincere for they respected not their owne profit neither were hired or waged to doe that they did but came of a dutifull mind v. 42. the men of Israel stood partly vpon their number they were tenne for one partly vpon the prioritie of their counsell they first made the motion to bring backe the king v. 11. 3. The men of Iudah were sharper in words then the men of Israel both being confident vpon their cause as hauing the better part and the kings fauour Osiand as beeing emboldened with the guard of Dauids souldiers called his men v. 41. Iun. But this their insolent speach toward Israel and the neglecting of them bread a greater inconuenience afterward and gaue occasion of falling away againe to the Israelites as the next Chapter sheweth CHAP. 20. 1. Quest. v. 1. What mooued Shebah to entise Israel to leaue Dauid 1. THe former contention betweene Israel and Iudah ministred occasion thereof because they of Iudah challenged the king to be peculiar to themselues and therefore Shebah saith as from their mouth and in their words wee haue no part in Dauid as they would beare vs in hand Vatab. 2. The old and inveterate hatred and enuie betweene Sauls house of the which it seemeth this Shebah was and Iudah did stir him vp to this mischiefe Borrh. 3. As also his owne ambition thinking if they could shake off Dauids yoke to be King himselfe in his stead Osiander 4. As also the people grew wearie of the Kingly gouernment and sought for libertie Pellican 2. Quest. v. 3. Of the shutting vp of Dauids Concubines 1. Dauid inflicteth a treble punishment vpon them for yeelding to the incestuous lust of Abshalom for they should rather haue died then condescended vnto him first they are sequestred and shut vp from all company that none should come at them least beeing seene abroad the memorie of that vncleane fact should haue beene thereby reuiued Borrh. Secondly Dauid doth forbeare their companie because it was not fit after they were defiled by his sonne that they should haue accesse to him Of 〈…〉 Osiand Thirdly they are enioyned this penance of widowhood during life that they might lament and repent them of their sinne Pellican 2. Some thinke that because it is added in widowhood for life that they continued in widowes estate onely during the life of Dauid Vatabl. and so hee distinguisheth betweene viduitatem vitae widowhood of life and viduitatem mortis widowhood of death that is after the husbands death so also the Chalde they
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
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
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.
hee had done indeed faithfull seruice to Abshalom if he would haue beene ruled by him and surceased to pursue his father and his counsell was also in effect profitable to him for it was better that Abshalom was slaine then he should haue killed his father But it is euident that Chushai had no such intendment to profite Absalom by his counsell but to ouerthrow all his deuises 4. Wherefore either with Iunius it may be answered that Chushai ambiguo sermone ludificatur doth with ambiguous speach dally with Absalom and so telleth not a lie See c. 17.16.18 5. Or else as Pet. Martyr concludeth Dauid might herein haue Gods direction and then hee sinned not for God is aboue his owne law as Abraham in attempting to sacrifice his sonne the Israelites in taking fâ—om the Egyptians sinned not because they did it by Gods direction So if it be graunted that Chushai here lied and dissembled if he did it humano impulsu by a mans meere deuise he cannot altogether be excused But if it were by Gods direction they offended not as it may be gathered by this both because presently after Dauids prayer that God would turne Achitophels counsell into foolishnesse Chushai is offred vnto him as the man by whom his praier should be effected and Dauid speaketh as a Prophet confidently that by this means Achitophels counsell should be brought to nought It seemeth then that Dauid herein was not without some diuine instinct But we need not run here to such extraordinarie instinct to seeke defense or excuse of this fact the former solution may be maintained that Chushai did not tell a lie nor is guiltie of vntruth in his speach but onely vsed a doubtfull and ambiguous kind of speach first hee saluted Absalom saying God saue the King which he might as well vnderstand of Dauid as of Absalom c. 16. v. 16. Againe he saith whom the Lord and all Israel and all this people shall choose his will I be who else was that but Dauid And further he addeth as I serued before thy father so will I be before thee hee professeth in effect himselfe still Dauids seruant His whole course of speach is ambiguous he may be thought somewhat to dissemble which in it selfe simply is not vnlawfull but hee is not conuinced of any vntruth CHAP. 16. 1. Quest. v. 3. Of Ziba his vnfaithfulnesse to his master Miphibosheth 1. SAint Paul giueth a rule vnto seruants not to serue their masters with eye-seruice but Ziba herein first sheweth his vnfaithfull seruice for in his masters absence he accuseth him howsoeuer beeing present he might seeme to please his masters eye 2. His disobedience also appeared that beeing bidden to saddle his masters asse to meete the king c. 19.26 hee went and made him readie for himselfe 3. Hee goeth about to robbe his master and seeketh to spoile him of all hee had 4. Hee is discontented with his estate lift vp in pride and thinketh scorne any longer to serue Miphibosheth thinking this a fit time to get his libertie Mar. 5. And to bring this about he plaieth the flatterer both presenting the King with gifts and seemeth in words to extenuate his gifts as not worthie to be offered to the King Osiand 7. And which made vp the full measure of his treacherie whereas a good seruant should haue spoken in defence of his master he most vnfaithfully and treacherously accuseth him vnto Dauid and would in all likelihood haue beene contented to be his butcher if so the King had pleased he should be slaine Mart. 2. Quest. Of Dauids rashnesse in giuing vnto Ziba Miphibosheths goods and lands 1. Dauid is assaulted in this Chapter with two contrarie temptations of flatterie by Ziba of rayling by Shemei hee ouercame the greater and was ouercome of the lesse So many times Gods children stand out in great temptations and giue out in lesse which sheweth their humane infirmitie and what they are being left vnto themselues 2. But there is great difference betweene the slippes of the righteous and the fall of the wicked for these are caught in the snare of temptation and cannot wind themselues out but though the righteous stumbleth yet hee recouereth himselfe agine as Dauid afterward made restitution vnto Miphibosheth of that which he had hastely taken from him 2. Dauid sheweth himselfe verie rash in precipitating his sentence against Miphibosheth his cause beeing vnheard It was a likely tale that hee told of Miphibosheth who was the onely heire left of Sauls house but all things that are likely are not true 3. Beside Dauid here sheweth his vnmindfulnesse of Ionathans kindnesse in time past and forgetteth the couenant which was made betweene them 4. By this we see how daungerous a thing it is for a Magistrate to receiue gifts which blind euen the eyes of the wise Osiand 5. And this mutabilitie in Dauid sheweth how vaine and vncertaine a thing it is to put any confidence in Princes Mart. 3. Quest. v. 7. Of Shemeâ— his cursing Hee vttereth many vile slanders against Dauid 1. He most falsly chargeth him with the blood of Sauls house whereas Dauid was therein most innocent for Abner and Ishbosheth were slaine against his will and the warres that were betweene the house of Dauid and the house of Saul were procured by Abner who prouoked Ioab to fight 2. Sam. 2. 2. He maketh Dauid an vsurper as though he had inuaded and thrust himselfe to raigne in Sauls stead whereas Dauid not once dreaming of a kingdome was thereunto called by the Lord and anointed by Samuel 3. He iustifieth wicked Abshalom saying that God had deliuered Dauids kingdome into his hands which was most vntrue Absalom was a most vniust and ambitious man and thought to depriue his father of his kingdome 4. He saith that Dauid was punished for his wickednesse which was true but not for those things whereof Shemei before challenged Dauid 4. Quest. v. 9. Of Abishai his inconsiderate zeale in Dauids cause 1. Here we haue two men one speaketh against Dauid the other defendeth Dauid both speake in the behalfe of their kinsmen the one hath a bad cause and yet handleth it cunningly as Shemei the other had a good cause the defence of the king but he handleth it not well both of them are lead with a carnall minde to seek reuenge 2. Abishai is here carried away with a preposterous zeale as often the children of God are So Ionas waighted still to see the destruction of Niniueh Iames and Iohn Luk. 9. would haue had fire come downe vpon the Samaritans This then proceeded not from any diuine or religious charitie but from an humane affection 3. He calleth Shemei dogge in contempt beeing compared with the king he was no better then a dogges head that is a vile person as 1. Sam. 24.15 5. Quest. v. 11. Why Dauid chargeth his seruants not to meddle with Shemei 1. Dauid looketh vnto Gods prouidence who had so disposed to trie Dauids patience by Shemei his rayling tongue 2.
He thus reasoneth by way of comparison he had endured the troubles and trialls procured by his son who sought his life whereas Shemei was a stranger vnto him and did but raile vpon him in words much more was it fit he should beare this reproach 3. He sheweth the fruit that might come of it it may be that God would do him good for his cursing not that this affliction was the cause of his reward but it is an order and course which the Lord obserueth to raise them vp whom he had humbled so he dealt with Ioseph and Iob. 4. And hee speaketh doubtfully because we haue no certaintie of these temporall things but of his spirituall state his euerlasting saluation Dauid made no doubt at all 6. Quest. v. 10. Whether Dauid did well in bearing Shemei his reproachfull words and what a reproach is and how to bee borne 1. A reproach is offered either in word as Shemei reuiled Dauid or in deede as Abshalom defiled his fathers concubines not so much of lust as to disgrace his father 2. Reproaches some are meere slaunders as those were which Shemei obiected to Dauid some are true as when one obiecteth such crimes as are true but after a reproachfull manner 3. Some reproachfull words are vttered by way of disgrace and they are sinne some onely are by way of discipline to amend and correct and make one ashamed of his sinne as when Magistrates rebuke offenders and ministers in their sermons sharpely reprooue sinne as the Prophet Isay called the cheife of Israel Princes of Sodome c. 1.10 and S. Paul saith O yee foolish Galatians and such kind of reproaches are not sinne 2. Reproachfull and reuiling words proceede either from anger and desire of reuenge as here in Shemei or from pride as in Rabsake against Hezekiah or from foolishnesse as Nabal reuiled Dauid 3. How we are to behaue our selues in bearing of reproaches these considerations are necessarie 1. that generally we must followe that rule of Christ if one smite vs on the one cheeke wee should turne to him the other also that is not alwayes to doe so in fact for Christ beeing smitten vpon one cheeke did not turne the other but our heart must alwaies be prepared for Christs sake to suffer all wrongs in word and in deed 2. Yet there is a time when a foole must be answered in his foolishnesse and a reuiler must not bee suffered to goe away without a rebuke as if either his reproach tend to the hinderance of our good name or our brothers and they which heare it are by our silence apt to beleeue the slander and if a discreet reproofe may be a means to make him see his sinne 3. And there is a time when a foole is not to be answeared in his foolishnesse least we be like him Prov. 16.4 if we thinke that we shall growe too hotte and cholerike and exceede measure in reproouing it is better for vs to hold our peace and when we see in respect of the slaunderer that his word is of no credit and our defence needeth not in respect of the standers by or if the reuiler is like to be more prouoked by our admonition in all these cases it is better to be silent 4. And where defence is needefull it is not onely lawful for vs priuately to rebuke the slaunderer but to make complaint vnto the Magistrate to preserue our good name as a theife of our goods may be brought before the Magistrate so much more he that stealeth away our good name 5. And as concerning Dauid it was a worthie and commendable part in him to beare Shemeis slaunderous speach for hee was innocent he therein considered the Lords purpose to trie him it was then no time for him to seeke reuenge he had opportunitie offred afterward to meete with this reuiler Mart. 7. Quest. v. 10. How the Lord is said to haue bidde Shemei curse Dauid and how sinne standeth with the will of God and whether he is any way the author thereof 1. First that God is no way the author of sinne by these and such like reasons it is made plaine 1. God is not the author of any thing whereby a man is made worse for if an artificer will not marre his owne worke much lesse God but by sinne man becommeth much worse 2. God is the reuenger of sinne therefore not the author 3. God hateth nothing which he hath made but he hateth sinne 4. He that doth or procureth sinne is a sinner but God cannot without horrible blasphemie be said to be a sinner 5. If God should prouoke vnto sinne we should make him a dissembler an hypocrite who forbiddeth one thing and yet doth an other 6. The Lord saith by his Prophet Hosea thy destruction is of thy selfe then sinne also the cause of destruction is of our selues 7. Our Sauiour saith that when the deuill speaketh a lie he speaketh of his owne sinne then is peculiar vnto the deuill therefore nor to God 8. Christ wept ouer Ierusalem beeing grieued for the calamitie that should befall it much more was he grieued for sinne which was the cause thereof then is he not the author of sinne 9. Tyrants make seuere lawes and then compell men to breake them that they may punish them So God should be a tyrant if he procured or made men sinne and transgresse his lawes 10. If God were the author of sinne he could not be the Iudge of the world 11. If God any wayes should stirre vp vnto sinne there must needs be two contrarie wills in God one whereby he willeth sinne to be the other whereby he disliketh it and is displeased at it 12. The wicked should be in no fault for they might turne all the blame vpon God 13. Men had no reason to be grieued for their sinne but to reioyce seeing they doe that which God is the author of if he were the author or worker of sinne 14. If God would haue men saued then hee would haue them also vse the meanes vnto saluation then would he not haue them sinne which doth hinder their saluation 2. Secondly the reasons on the contrarie that God may be charged with sinne are these 1. The Apostle saith Rom. 1.26 that God gaue vp the Gentiles to vile affections 2. The Lord is saide to haue hardened Pharaohs heart and Isa. 6.10 to make the eyes of the Israelites heauie and to shut their eyes 3. We say in the Lords prayer Lead vs not into temptation 4. He that is the cause of the cause is the cause of the effect procured by that cause But God is the cause and creator of mans will and affections which are the cause of sinne he may seeme then to be the cause of sinne 5. The Lord said to the spirit that offered to goe be a false spirit in the mouthes of Ahabs Prophets goe and prosper 1. King 22. 6. Sinne is an action but all actions proceed from God the first moouer and beginner
many things by the instinct of Gods spirit whereof no reason can be yeelded we must not rashly censure his acts Borrh. 3. Quest. v. 14. Who it was that bowed the hearts of the men of Iudah 1. Some vnderstand it of Zadock and Abiathar that one of them bowed the hearts of the people and perswaded them Vatab. but the word beeing put in the singular number cannot bee referred to them beeing two and ioyned together in this commission 2. Some vnderstand it of Amasa that he bowed their hearts Pellic. 3. But it is better applyed to Dauid that he by this friendly message and gentle speech perswaded them Iun. for otherwise he needed not to haue sent Zadock and Abiathar to all the elders of Iudah v. 11. but to Amasa onely 4. Quest. v. 20. How Shemei came first of all the house of Ioseph beeing of Beniamin 1. Some by the house of Ioseph vnderstand the rest also of the tribes of Israel who were sometime preserued by Ioseph and therefore he was as the author and father of them Osiand but this is not vsuall in Scripture by the tribe of Ioseph to vnderstand all Israel neither did Shemei preuent all the tribes for Iudah came before him v. 15. 2. Some doe comprehend Beniamin vnder Ioseph because they had both one mother Pellic. yet were they two distinct tribes and one was numbred with the other 3. Some also thinke that by Ioseph he meaneth Ephraim Manasseh and Beniamin because they all marched vnder Ephraims standerd Num. 2.18 Vatab. Geneven but that is not like for now they did not march in that order 4. Wherfore this is the better reading that he came before the house of Ioseph not first of the house that is though his tribe of Beniamin was situate further off from Iordan then the tribes of Ioseph as the king now came from Mahanaim to Iordan yet he to expresse his dutie and ioy came first and before them Iun. 5. Quest. v. 23. How Dauid performed his oath made to Shemei for his life Though Dauid afterward 1. Kin. 2.8 gaue Salomon charge concerning Shemei yet he broke not his oth Reconcil for 1. Dauid onely sweareth concerning himselfe and his time that he for his part would take no reuenge on him but leaue him to the iudgement of an other Iun. Bor. 2. He pardoned his former fault but conditionally that he should take heed he offended not afterward Pelli 3. And so indeed Salomon did not simply put him to death afterward for his sinne against his father but for that being confined to a place h◠broke the kings commandement and so the king tooke occasion by this meanes to doe iustice vpon him Osiand 4. Dauid hauing himselfe vpon the confession of his fault found mercy and forgiuenes with God doth also imitate the Lord therein in forgiuing Shemei vpon his submission beeing therein a type of Christ who was readie to receiue all that came in humilitie vnto him Borrh. 6. Quest. v. 25. Whether it be meant of Dauid or Mephibosheth that hee came to Ierushalem 1. Some vnderstand it of Mephibosheth and read thus when he was come to Ierusalem and met the King and make this to be the meaning when Mephibosheth being at Ierusalem had met the King Geneven but beside that this were an improper speech to say when he was come to Ierusalem if he did not go out of Ierusalem at all as yet also Dauid was not come to Ierusalem as appeareth by Barzillais speech ver 34. what time haue I to liue that I should go vp with the King to Ierusalem 2. Some other read thus whē he came from Ierusalem Osiand but beside that in this sense an other word is here vsed iatza to goe out as c. 20.10 but bo is to go in which is the word here vsed the phrase will not beare this sense for the name of the place without a preposition betokeneth to the place as v. 34. 3. Therefore it is better vnderstood of Dauid that when he that is the King was in comming to Ierusalem Mephibosheth met him Iun. Pellic. 7. Quest. v. 29. Why Mephibosheth saith that they were all of Sauls familie men of death that is worthie to die 1. Some referre it vnto the crueltie which Saul and his had shewed toward Dauid in persecuting him and vsurping the kingdom Pellic. But seeing Dauid did reuerence Saul as the Lords anointed while he liued and would not lay his hands vpon his person nay he put to death him that vaunted he had killed Saul 2. Sam. 1. there was no reason that the posteritie of Saul should incurre the sentence of death for any offence that Saul had committed 2. Therefore it is better vnderstood of the attempt which Ishbosheth made in holding the kingdome against Dauid Osiand 3. And withall Miphibosheth seemeth to haue taken part with him and to haue beene accessarie to that cōspiracie dwelling at that time with Machir of Ladebao beyond Iordan where Ishbosheth remained at Mahanaim Iun. 8. Quest. v. 29. Whether Dauid offended in diuiding Miphibosheths lands and not restoring the whole vnto him 1. The most doe accuse Dauid here of ouersight that hearing the truth how Ziba had falsely accused Miphibosheth doth yet award halfe of the land to that vnfaithfull seruant yet they doe extenuate Dauids fault partly because that Dauid by his Kingly authoritie might as he saw cause reuoke and suspend that which before hee had freely graunted to Miphibosheth Osiand And that Dauid maketh some part of amends in restoring part though not all as also he had thereto Miphibosheths consent who was contented at the Kings pleasure to haue parted withall Pellican 2. Some goe yet further and say this fact of Dauids in not restoring Miphibosheths lands knowing the truth was much worse then his first ouersight in taking them away vpon a false suggestion Genevens But that can not be for Dauid reuoketh the former sentence and maketh restitution though in their opinion not fully and therfore this latter error could not be worse 3. The Hebrewes are yet more seuere and say because Dauid broke his oath made to Ionathan and diuided Miphibosheths land that afterward his kingdome was deuided in Rehoboams time ex Pellican 4. But all this is surmised vpon a false ground for Dauid doth not here make an equall diuision of the land as vnto two owners but his meaning is that Ziba should occupie the land to halues to Miphibosheths vse as he had appointed at the first c. 9.10 and therefore Dauid expressely saith I haue said hauing relation to his first order which he had made And in this sense Dauid is to be vnderstood why speakest thou any more thy words or of thy matters not that hee cut him short as Borrh. but in a manner he saith I accept of thine excuse thou needest say no more Iun. Some thinke that Dauid was ouerseene because he punished not Ziba beeing now present But Dauid that before pardoned Shemei no maruell if he
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
was the captaine of the rest Kimhi thinketh that he is not named among them because he was the cheife captaine but it is so much the more like that he was not omitted And whereas Osiander coniectureth that he is not set downe because he had disgraced himselfe by those two treacherous murthers of Abner and Amasa and made himselfe vnworthie of any memorie that was no let why his valiant acts should not be remembred for here is mention made of Achitophel whose son Eliam was one of Dauids worthies And beside honourable mention is made of Ioab v. 18. Abishai is said to be the brother of Ioab Therefore seeing Ioab is named in this chapter and there is no other found to make the number of 37. and Ioab was also a valiant and worthie man it is most probable that he is included in the number Iun. CHAP. 24. 1. Quest. v. 1. Wherefore the wrath of God was kindled againe against Israel 1. RVpertus thinketh that the anger of God was kindled against Israel because of the iniurie done to Vriah who is named immediately before in the last verse of the former chapter but it seemeth by the words of the text that it was some generall sinne of the whole land for it is said the wrath of God was kindled against Israel 2. Some thinke that the people had at diuerse times before sinned against God in the dayes of Saul and in ioyning with Absalom and last of all in following of Shebah c. 20. and that the Lord doth now punish them for all But it seemeth it was some newe prouocation whereby the wrath of God was againe and a fresh as it were kindled against Israel 3. There may therefore be two causes assigned specially of this great wrath first the Israelites liuing now in ease and tranquilitie abused it defluebant luxu and gaue themselues to riotous liuing Mar. likewise hauing obtained so many victories against their enemies they might grow insolent and secure Borrh. 4. Thus as before in the rebellion of Abshalom there fell of the people 20. thousand and they felt three yeares famine for the sinne of Sauls house so now the Lord sendeth vpon them the third plague of the pestilence Pellican 5. Here also it may be obserued as the prayer of the people helpeth the Magistrate so by their sinnes occasionem dederunt principis lapsai they giue occasion of the Princes fall and therein as they are partakers of the sinne so they are of the punishment Mart. 2. Quest. v. 1. Who it was that mooued Dauid to number the people 1. D. Kimhi and R. Levi Ben Gerson vnderstand that Dauids owne concupiscence mooued him to number the people but thereof no mention is made before 2. Some referre it to some wicked counseller that mooued Dauid to doe it Vata but this sense is refused for the same reason 3. Iunius interpreteth this place by that 1. Chron. 21.1 that Sathan stood vp against Israel and prouoked Dauid which is certaine that Sathan did here principally tempt Dauid vnto euill but in this place the nominatiue case is rather to be sought in the words going before 4. But seeing the Scripture else where ascribeth as much vnto God as Isai. 19.14 The Lord hath mingled among them the spirit of errors and the same Prophet saith c. 63.17 O Lord why hast thou made vs to erre from thy wayes we need not be afraid to speak as the Scripture doth that the Lord stirred vp Dauid as before c. 16. Dauid saith that the Lord bid Shemei curse him 5. Wherefore after this manner God is said to haue mooued Dauid 1. in permitting and suffring Sathan to put it into Dauids heart to number the people Osiand 2. God was causa remouens the remoouing cause in not giuing vnto Dauid at this time the direction of his spirit 3. The generall vertue and power of moouing is from God but the euilnes of the â—ction is of our selues 4. God vsed this fall and slip of Dauid and turned it to an other end thereby his iustice shewed it selfe in punishing his people Mart. and it was an occasion of greater good by this meanes the place was pointed out where afterward the Temple was built Rupertus 3. Quest. Wherein Dauid sinned in causing the people to be numbred 1. Iosephus thinketh that Dauid offended herein because he had forgotten in numbring the people to leuie the summe of halfe a sickle vpon euery one according to the law Exod. 30. but this was not the reason for the people were numbred againe by Moses Numb 1. and yet paied not that halfe sickle 2. Some thinke it simply vnlawfull to number the people wherein the Lord promised to be innumerable as the starres of the skie and the sand of the Sea and therefore it belonged vnto God onely to number that which was innumerable but this is not so for they were there numbred by Moses Exod. 38. Numb 1. Numb 26. 3. Some iudge that Dauid purposed to haue imposed some taske vpon the people and so he sinned in coueting as Dion writeth of Augustus Caesar that he appointed a taske ouer all that pertained to the Romane Empire But Ioab brought Dauid the summe of the people yet no such imposition is mentioned so much as to haue beene intended 4. Dauids fault was then first in entring into a needelesse action wherof there was no cause but onely Dauids curiositie he would haue it done that I may know saith hee the number of the people v. 2. for the mustring of the people was vsed among the Romans which custom was first taken vp by Seruius Tullius the King for these foure ends 1. To know who were fit for warre 2. to know euery ones substance to make indifferent rates 3. that the people thereby might acknowledge their subiection 4. and that a view might be taken of the peoples faults But Dauid here propounded none of these ends 1. Warre he had now none in hand 2. Neither intended he to make any collection 3. And they needed not by this meanes professe their subiection seeing he was taken and acknowledged of all for their King 4. And they had other magistrates to watch ouer the peoples faults the Leuites to instruct them and the Elders to correct them 5. So then it is cleare that Dauids heart was lifted vp to reioyce in the number and strength of the people for the which the Lord was angrie with him and sent a plague among the people 6. Rupertus maketh this numbring of the people a liuely shadow of the carnall Iewes who trusted to the workes of the law as Dauid here reioyceth in the multitude of men and in the arme of flesh 4. Quest. Of Ioabs disswasion to the King not to number the people 1. Hee sheweth that it belonged to God to increase the people and that it was Dauids part thankefully to acknowledge Gods blessing therein and not as it were to take vpon him Gods office as though the people by beeing numbred could be increased
saying aske of Abel 20. q. 13 Abishai His inconsiderate zeale in Dauids cause 16. q. 4 Of his exploites 23. q. 18 Abner Why hee made Ishbosheth King 2. q. 6 Why hee brought him to Mahanaim 2. q. 7 Of Abners words let the young men play 2. q. 10 His perswasion to Ioab to giue ouer 2. q. 27 Whether hee indeed went into Rispah 3. q. 5 Of Abners answer to Ishbosheth 3. q. 7 8 9 Of Abners message to Dauid 3. q. 10 Of his perswasion to the Elders of Israel 3. q. 13 Whether Dauid did well in vsing the helpe of Abner for the kingdome 3. q. 11 Whether he did well in making Abner a feast 3. q. 14 Of the treacherous murther of Abner 3. q. 16 Of the place where hee was killed 3. q. 16 Dauids lamentation for Abner 3. q. 20 Abshalom Dauids desire to Abshalom 13. q. 18. Ioabs endeauour to bring againe Abshalom 14. q. 1 Whether Dauid did wel in sparing Abshalom 14. q. 10 Of Abshaloms beautie 14. q. 1â— What mooued Abshalom to aspire to the kingdome 15. q. 1 Of his practises to obtaine the kingdome 15. q. 3. Why hee maketh choise of Hebron 15. q. 4 Of Abshaloms conspiracie and the manner thereof 15. q. 5 After what 40. yeares hee spake to the King 15. q. 3 Absalons incest how it might stand with Gods will c. 16. q. 12 Why Dauid would not haue Abshalom killed 16. q. 7 Of the great slaughter of Abshaloms men 16. q. 9. Of Abshaloms hanging by the haire 16. q. 10 Of Abshaloms manner of death 16. q. 15 Of Abshaloms children 16. q. 16 Why Dauid mourned for Abshalom 16. q. 19 Why Dauid wished to die for Abshalom 16. q. 20 Achitophel Of Achitophels wicked counsell to Abshalom to go in to his Fathers Concubines 16. q. 11 Why his councell is likened to the Oraclâ— of God 16. q. 13 His peruerse Counsell against Dauid 17. q. 1 Of the meaning of his words as the returning of all c. 17. q. 2 Of Achitophels desperate end 17. q. 9 Adulterie Of Davids adulterie what vse is to be made thereof 11. q. 2 Dauids practise in concealing of his adulterie 11. q. 7 Whether it be lawfull to marie one with whom adulterie is committed 11. q. 12 How Dauid herein displeased God 11. q. 13 Of the greatnesse of Dauids sinne of Adulterie 11. q. 14. Of the diuerse punishments of adulterie 12. q. 12. What nations punished adulterie by death 12. q. 12 Whether adulterie ought to be punished by death 12. q. 17 Whether an adulterous woman vpon her repentance may be receiued 12. q. 14 Whether a man is bound to accuse his wifâ— dismissâ—d for adulterie 12. q. 15 Whether adulterie be a greater sinne in the man or in the woman 12. q. 14 Why our Sauiour spareth the woman taken in adulterie 12. q. 17. q. 74 Adino One of Dauids Worthies 23. q. 10 Of the number slaine by him 23. q. 11 Ahimaaz Whether he knew of Absalons death and why hee told not Dauid 16. q. 18 Amalekite Whether hee lied vnto Dauid that he had killed Saul 1. q. 1 Whether he were iustly put to death 1. q. 4 Amasa Killed treacherously by Ioab 20. q. 7 Ammon Why Dauid shewed kindnesse to the King of Ammon 10. q. 1 Of the euill counsell of the King of Ammons Princes 10. q. 2 The Ammonites despite offred to Dauids seruants 10. q. 3. from whom they hired their souldiers 10. q. 4 Of the King of Ammons crowne which David tooke 12. q. 28 Why Dauid put the Ammonites into the tilekil 12. q. 29 Of his seueritie in putting them vnder sawes and harrowes 12. q. 30 Amnon Of his vnlawfull loue of his sister Thamar 13. q. 2. Of his impotent affections and loue sickenes 12. q. 3. Of Amnons hatred of his sister 13. q. 8 Whether Dauid sinned not in sparing Amnon 13. q. 10 Of Amnons slaughter and Dauids mourning for him 13. q. 13 Anabaptists Their error confuted in condemning warre the vse of weapons 5. q. 5.2 q. 20 Aramites That came to aide Hadadezer 8. q. 7 Of the number that were slaine 8. q. 10.10 q. 7 Arke Of Dauids consultation in bringing the Ark 6. q. 2 Of the place from whence he brought the ark 6.3.7.8 How the name of God was called vpon the Arke 6. q. 4. Why the Arke was put on a new cart 6. q. 6. Why they sacrificed when they had gone sixe paces with the Arke 6.17 How many bullockes they then offered 6. q. 18 Why Dauid would haue the Arke caried againe into the citie 15. q. 18 Asahel Of Asahels swiftnesse 2. q. 14. Of his death and slaughter 2. q. 15 At what time he was buried 2. q. 21. Baptisme Want of baptisme condemneth not but the contempt 12. q. 22 Bathsheba Of the beautie of Bathsheba 11. q. 5 Her willingnesse in consenting to Dauid 11. q. 6 How Dauid comforted her 12. q. 25 Berothites Of their fleeing to Gittaim and when 4. q. 1 Bithron What place it was thorough the which Abner passed 2. q. 19 Blasphemie How Dauid caused the enemies of God to blaspheme 12. q. 19 Blind Who were the blind and lame that Dauid smit 5. q. 6.7.8 Of the meaning of the prouerbe the blind and the lame shall not come into that house 5. q. 8 Booke Of the inscription and title of this second booke of Samuel why so called 1. p. 1 Of the argument of the booke 1. p. 1.2 Of the profite and vtilitie of this booke p. 2.3 How many yeares the historie of this booke containeth p. 2.4 Chelcath hazzurim What place it was 2. q. 12 Cherethites And Petethits who they were 8. q. 13 Cherubim How God is said to sit betweene the Cherubims 6.5 Child Why Dauids child borne in adulterie dieth 12. q. 20 Why Dauid besought the Lord for the child whoÌ„ the prophet foretold should die 12. q. 21 Vpon what seauenth day the child died 12. q. 22 Why Dauid leaueth weeping the child beeing dead 12. q. 24 Christ How Christs kingdome is said to be for euer 7. q. 12 Christ prophesied of where Dauid saith this is the law of man 7. q. 15 Of Christs passions and affections 13. q. 16 Combates Singular combats whether lawfull 2. q. 11 Whether a Christian challenged to a Combate ought to take it 2. q. 11 Concubine Of the shutting vp of Dauids concubines 20. q. 2 Couenant How the Israelites madâ— a couenant with Dauid before the Lord. 5. q. 2 Counsells Generall Counsells not alwaies to be staied for in matters of religion 2. q. 4 Cushai Of Dauids counsell to him whether he taught him to dissemble 15. q. 11 Whether he lied or dissembled ibid. Of Cushai his salutation to Abshalom 16. q. 9 Of the truth of his speach as I serued thy father 16. q. 10 Of Cushai his counsell in generall 17. q. 3 Of the seuerall points of Cushai his counsell 17. q. 4 Of the preferring Cushai his counsell before Achitophels