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
good man and for Saul because though he were an enemie to Dauid yet he was a valiant defender of the Israelites against their enemies and whom Dauid had twice spared himselfe and would not lay his hands vpon him he mourneth to see how he came to this miserable end 3. Many benefits came vnto Dauid by the death of Saul as the ende of that cruell hatred and persecution and the accomplishment of Gods promise towards Dauid but Dauid in this his lamentation looketh vnto the originall of this calamitie the wrath of God which was the cause of his mourning 4. Dauid gaue God thankes that had iudged his rebuke against Nabal but here he reioyceth not for Sauls ouerthrowe for the case was not alike neither did God sustaine any dishonour nor the commonwealth any losse by the death of Nabal as both are hindred by the lamentable fall of Saul Mar. 4. Quest. vers 15. Whether Dauid did iustly in commanding the Amalekite to be put to death 1. If this young man spake the truth and made a true relation he was worthily slaine both in respect of Saul who was the Lords anointed and therefore he should not haue laid any hand vpon him in respect of himselfe he was a Proselite conuerted to the faith of Israel and Dauids person also considered who was now the lawfull Magistrate 2. But if this were a deuised tale which he telleth his condemnation also was iust for he was iudged by his owne mouth and hereunto agree the imperiall lawes ff ad leg Cornel de falfis falsum testimonium puniendum est poena talionis a false testimonie must bee punished with the penaltie of retalion or equalitie 3. And whereas it will be obiected that one ought not to die but by the testimonie of two or three that is to be vnderstood where there is no confession Reconcil but the fact is denied but the voluntarie confession of the partie may suffice without further witnesse as Iosuah caused Achan to be stoned vpon his owne confession 4. And further it must be considered whether the confession be voluntarie or forced and extorted by torment for in this case the imperiall lawes prouide ff de quaest leg 1. §. Div. Sever. confessionem reorum non habendam esse pro explorato crimine nisi approbatio alia instruat religionem cognoscentis that the confession of the guiltie should not be held for a sufficient euidence of the crime vnlesse some other proofe doe informe the conscience of the examiner But this confession of the Amalekite was voluntarie 5. Quest. vers 17. How and when Dauid bad to teach the children of Israel to shoote c. 1. Some thinke that this verse hath no reference to Dauids song that followeth but doe interpret it thus that Dauid before he sung this song had exhorted and encouraged his tribe to learne to shoote in the bow Vatab. Borr. 2. Some by the bow vnderstand this mournefull ditie because it maketh mention of the bow of Ionathan v. 22. so the Latin interpreter vt docereÌ„t filios Iudae planctum to teach the children of Israel to mourne 3. But the third interpretation is the best that these words are not properly any part of the song but shew the end why Dauid vttered it to the intent that this song beeing vsed and frequented in the tribe of Iudah it should serue as an incitement and prouocation to the tribe of Iudah to learne to be skilfull in shooting Iun. seeing that Saul and Ionathan were now ouercome by the archers and shooters among the Philistims Borr. 4. By this example of Dauid who in the middes of his mourning forgetteth not what was necessarie for the good of the Commonwealth we are taught not to be so ouercome with griefe and pensiuenes as to forget our dutie and to neglect the meanes Mart. as Iaakob saith to his sonnes when they were readie to be famished and looked not about to helpe themselues Why gaze yee one vpon an other Morall observ Gen. 42.1 And when Moses cried vnto God when the Egyptians pursued them not knowing which way to turne himselfe the Lord saith vnto him Why criest thou speake to the children of Israel that they goe forward Exod. 14.15 5. Further in that Dauid taught them the vse of the bow it is euident that there is a lawfull vse of armour and weapons and the seruants of God may defend themselues thereby against their enemies contrarie to the phantasticall opinion of the Anabâ—â—â—â—â—ts Confut. Agâ—inst the Anabaptists of the lawfull vse of weapons who deny vnto the Christians all vse of weapons Mart. 6. Quest. vers 17. Of the booke of Iasher 1. Concerning the name of this booke Iasher signifieth the iust or righteous so called as some thinke of the persons whereof that booke intreated namely of the acts of the Patriarchs and iust men Some of the matter because it contained a true narration of such things as were written therein But it is more like to beare the name of Ieshurun which is the name of Israel Deut. 32.15 and the Prophet Isai calleth Israel by the same name c. 44. v. 2. which word also signifieth the righteous people this booke was called Iasher because it was as a publike chronicle and record of Israel Mus. in Iosu. 10. 2. But what booke this was it is further questioned the Chalde vnderstandeth the booke of the lawe which was called Iashar right iust because it prescribed what things were iust Others take it for the booke of Genesis which containeth an historie of the acts of the righteous fathers Vatab. But how could Dauids song be recorded in that booke made so long before Others thinke it was some booke made by Nathan or Gad wherein this song was written but there was a book called Iashur long before their time Iosh. 10.13 Therefore it is more probable that this booke of Iasher was a generall Chronicle of the acts of that nation which was continued from time to time by the Prophets which is now wanting as many such historicall bookes are Iun. These Chronicles were laid vp in the Temple as Iosephus writeth lib. 5. c. 1. Many such historicall writings are mentioned in bookes of the Kings and Chronicles composed by the Prophets Nathan Gad Iddo Semaias Achias the Silonite which are now not to be found It seemeth that after Ezra had digested the holy Scriptures into order that these bookes were not thought so necessarie the Lord hath yet preserued for the vse and benefit of his Church so much as he seeth to be sufficient for the instruction of the people in the knowledge of his will and toward the attaining of euerlasting life Andr. Mus. 3. But this is no argument to prooue any imperfection or defect in the Scriptures as though they contained not all things necessarie to saluation because some bookes of the Canonicall Scripture are now wanting as the Romanists vsually obiect Bellar. de verb. dei c. 4. Contr. Of the
word besheli some read peaceablie B.G.C. some craftely L.P.S.V. but it rather signifieth in errour or vnawares as c. 6.7 it is said that God smote Vzzah for his errour Iun. ghal hashall 17. Quest. v. 29. Of the fearefull curse and execration which Dauid layeth vpon Ioab and his posteritie Whereas Dauid accurseth Ioab and his posteritie and laieth vpon them an heauie burthen of fiue calamities and miseries the running issue the leprosie weaknes and faintnesse to goe with a staffe vntimely death by the sword and penurie and want of bread wherein Dauid sheweth himselfe more seuere against his owne seruant and kinsman then he was either against Saul or any enemie he had 1. Some therefore thinke that Dauid did curse Ioab of impotencie and weaknesse of affection beeing in anger and greefe and that therefore all these euills did fall vpon his posteritie for they say that Rehoboam had a running issue Vzziah was a leper Asa had the goute Iosias was slaine with the sword and Iehoiakim wanted bread so the Rabbines But these Kings of Dauids line were thus punished for their own sins not for Dauids Mar. 2. Some thinke that this was no imprecation but a prediction by the spirit of God of such euills as should befall Ioab and his posteritie but the forme of speach and the manner of phrase let the blood fall c. sheweth it to be a verie imprecation and malediction 3. Some doe make question whether this curse of Dauid beeing vttered in his heat and affection did afterward take place or no Mar. But seeing Dauid was a Prophet and here the reason is giuen of this iudgement because both the brethren consented to kill Abner in time of peace because he killed their brother in battell v. 30. all which circumstances doe exaggerate the offence it is not to be doubted but that this curse tooke place vpon Ioab and his familie as that other of Dauid vpon the mountaines of Gilboa where Saul and Ionathan were slaine tooke effect 2. Sam. 1.21 and the leprosie of Naaman by the Prophets sentence did cleaue vnto Gehezi And that this Propheticall curse was effectuall it seemeth to be the opinion of Iun. and Bor. 4. It beeing then resolued vpon that Dauid both as a Prophet accursed Ioab his sinne of blood so deseruing and as a wise man that it might appeare to all Israel that Dauid was no way consenting to this fact yet these doubts further will be made First why Dauid laieth this curse vpon the whole familie not excepting the innocent whereas in the law the Lord is said to visit the iniquitie of the fathers vpon the children to the third and fourth generation of those that hate him Ans. 1. This condition is alwaies included in such propheticall curses though it be not expressed 2. or Dauid might foresee that there should be alwaies some in Ioabs familie whose sinnes might be worthie of those plagues 3. and yet in temporall chastisments the children may beare the iniquitie of the fathers without any impeachment of Gods iustice 2. Kin. 5 2â— So the Prophet imposeth the plague of leprosie vpon Gehezi and his seed for euer without any exception Secondly it will be obiected why Dauid doth pronounce this execration rather against Ioab then against Saul which put the Lords Preists to the sword Ans. Saul was the Lords anoynted and therefore Dauid was no more to curse him then to lay violent hands vpon him againe he should haue seemed to doe it in his owne cause but the case was diuerse here for Ioab beeing herein but a priuate person killed Abner contrarie to the Kings faith and safe conduct giuen him and did by this meanes as much as in him lay if Dauid had not caried the matter wisely hinder the establishment of Dauids kingdome Thirdly but why did not Dauid then hauing obtained the kingdome himselfe take condigne punishment vpon Ioab Ans. 1. Both because it would haue weakned his gouernment if he should at the verie first haue shewed seueritie toward a man of his owne kinred and which had deserued so well of him and Ioabs sinne was not yet come to the full he afterward killed Amasa also in the like case so that his punishment though a while deferred was the more heauie and greeuous when it came Borrh. 18. Quest. v. 31. Why Dauid commanded Ioab to put on sackcloth and mourne for Abner 1. Ioab might be thought to reioyce and be glad that Abner was ouerthrowen and therefore he might seeme a very vnmeete man to celebrate Abners funerall Dauid therefore in forcing them thereunto some may thinke did make him play the hypocrite But it was fit and requisite that Ioab beeing a principall man vnder Dauid should not be wanting in this solemnitie Dauid then requiring him thereunto did that which was fit if Ioab therein dissembled it was his owne fault So Princes may enioyne their subiects to come to the exercises of religion Princes may compell theiâ— subiects to the exercises of religion if they present not themselues with true deuotion the offence resteth in them that faile therein not in him that commandeth as the King of Niniveh commanded a generall fast to be kept thorough the Citie it is like it was not religiously kept of all So the Lord in the Law commandeth that the three solemne feasts in the yeare should be kept of all and yet all the Israelites had not a sound and vpright heart toward the Loâ—d 2. Dauid might enioyne this dutie vnto Ioab as a part of punishment that he is constrained publikely to bewaile him whom in his rage he had slaine 3. And this might be a meanes also to bring Ioab to acknowledge his sinne seeing the great lamentation which was made for Abner whom he had slaine Mar. 19. Quest. v. 33. Of these words Dyed Abner as a foole dyeth 1. Dauid bewayleth Abner and commendeth him as a valiant man but not for any vertue or goodnesse in him for the wicked may haue some commendable parts which are not to be depriued of their due praise 2. The meaning then of Dauids words is this that Abner died not as a coward that is taken in warre and lead captiue his hands beeing bound nor as a malefactor whose feete are tied with fetters Borr. But he would haue shewed his valour both by his hands and feete if they had tried with him with open fight Iun. whereas now they killed him treacherously as a man beeing neuer so valiant may be circumvented by wicked conspiratours Genevens 20. Quest. v. 34. Of Dauid and the peoples weeping and lamenting for Abner Dauid lamenteth and fasteth till euen to shew and expresse his greefe for Abner and that thereby he might content all Israel and cleare himselfe as not beeing accessarie to his death but no mention is here made of any prayers made for Abner yet the Romanists dare auouch that this fasting and mourning of Dauid was for the releefe of Abners soule and that for this cause the
meritorious causes of their punishment 3. Neither doth God recompence all euill doers according to their workes but such onely as are obstinate and impenitent Mar. CHAP. 4. 1. Quest. v. 3. What Berothites and when they fled to Gittaim 1. SOme vnderstand it of Baanah and Rechub the two captaines of Ishbosheth that they fled away from Ishbosheth because of some crime which they had committed some for that they had conspired with Mephibosheth who discouered them ex Mart. But the historie it selfe is against this sense for how could these two haue opportunitie to kill Ishbosheth and to haue such free ingresse to the house of Ishbosheth if they had fled before and had beene as it were banished from him 2. Therefore it is better referred to the inhabitants of Beroth not that they all fled away because of this conspiracie of Baanah and Rechub as Osiander for this their flying and departure went before this treason practised against Ishbosheth 3. But the truth is that the Berothites had fled aâ—ay from Beroth a towne of Beniamin Iosh. 19.25 when they had heard of the death and ouerthrow of Saul then the Philistims came and dwelt in ther Cities they remooued therefore from Beroth to Gittaim which was neither a towne in Edom or Arabia but in Beniamin Nehem. 11.33 Iun. Borrh. Genevens Vatab. 4. And this is the cause why mention is made of this flight that these captaines beeing Berothites might be known to be of the children of Beniamin because they were Berothites though at this time their citie were inhabited by the Philistims yet it was reckoned still with Beniamin Iun. 2. Quest. v. 4. Why mention is made of Mephibosheth 1. This narration is inserted to shewe the purpose and drift of these two captains in killing of Ishbosheth they saw that none remained of Sauls house who was likely to succeed in the kingdome and to reuenge Ishbosheths death but onely Mephibosheth who was a lame man Iun. and beside he was but a child not aboue 12. yeare old for 5. yeare old he was at the time of Sauls death and Dauid had now raigned toward seauen yeares in Hebron Saul had other sonnes by Rispah his concubine but they could not be heires to the kingdome Borr. 2. Further hereby appeareth the prouidence of God so disposing all things for Dauids good that the kingdome might be deuolued vnto him without his owne seeking for seeing there was none left of Sauls house sauing Ishbosheth who was afterward killed and Mephibosheth the one lame in bodie the other impotent in mind the people of necessitie were now to looke after Dauid and to desire him to be their King as it followeth in the next chapter Pellic. 3. Quest. v. 6. How these captaines disguised themselues when they entred in to kill Ishbosheth 1. The Chalde thinketh that they came as merchants to buy corne so also Vatab. but if they had beene strangers it is not like they should haue had such readie accesse 2. Some thinke they came as to fetch corne for the souldiers and the campe Martyr 3. But seeing the word lakach signifieth as well to beare as to take or fetch it is more like that they made as though they were domesticall seruants and so came in bringing of wheate Iun. Pag. 4. The Septuag read that the doore keeper was cleansing and purging of wheat but there is no such thing in the text 4. Quest. v. 7. Of Ishbosheths secure sleepe 1. Though it seemeth to haue beene vsuall in those countries to haue their afternoone nappes as we read of Dauid c. 12.3 both because the nights were short and therefore they tooke vp some part of their sleepe in the day Mar. and the heate of the day which is verie feruent in those countries made them also drowsie Ioseph 2. Yet this heauie sleepe of Ishbosheth beeing now left naked and without defence Abner beeing slaine sheweth both his securitie touching his owne estate and his negligent administration of the kingdome so Ionas slept in the ship when the tempest arose and great daunger was at hand and the disciples were asleepe when their master was in his greatest agonie Matth. 26.40 3. But sleepe it selfe is not to be accused for as some are ouertaken in their sleepe so sometime it is a meane of deliuerance and to escape danger as Plutarch hath a storie how Mithridates sent one Oltacus to kill Lucullus who comming thither as to doe a message of some importance and answer beeing returned that he was asleepe and it was against his health to be awaked he thereupon fledde away least he should haue beene further sifted 4. And seeing Ishbosheth was thus slaine in his sleepe it teacheth vs to commend our selues vnto God when wee goe to our rest because we knowe not what may happen vnto vs in our sleepe Martyr 5. Quest. v. 8. Of their words to Dauid The Lord hath auenged my lord c. 1. True it is that this came to passe by the secret working and disposing of Almightie God that Dauid might be established in his kingdome and it was iust that Ishbosheth should come to such an ende because he vsurped vpon the kingdome which the Lord had appointed to an other 2. But this was no good excuse or defence of their vnlawfull act in killing their Lord for by this meanes Iudas treacherie toward his Lord might be excused because it was done according to the determinate counsell of God Indeede when Alexander in his rage and wine had killed Clitus and afterward was stricken with griefe Aristander did comfort him by laying the cause and originall thereof vpon the fates wherewith Alexanders griefe was somwhat qualified 3. Neither had these two murderous and bloodie men any such intent herein to obey Gods will but respected only their owne aduancement and preferment therein Mart. 6. Quest. v. 9.10 Of Dauids answer to the traytors that brought Ishbosheths head 1. Dauid vttereth three excellent sentences the one in saying as the Lord liueth who hath deliuered me shewing that vnlawfull meanes must not be vsed to hasten the Lords worke but that we must with patience waight vpon God the other that we must not reioyce in the destruction of an enemie as Dauid did not neither in Sauls death nor Ishbosheths the third that honestie is to be preferred before profit and vtilitie and that the counsels and enterprises of the wicked must not be approoued though they be for our profit Borr. 2. Dauid will much more be avenged of these men then of the Amalekite that said he killed Saul both in respect of their persons who were seruants to Ishbosheth and of the same tribe whereas the Amalekite was a stranger and not of Israel as also of him that was slaine who was a righteous person in respect of them which conspired against him he had deserued well of them so had not Saul of the Amalekites whom he had destroyed and Saul had alreadie his deaths wound and could not recouer but Ishbosheth
himselfe by that vow Mart. 2. And whereas Dauid voweth that hee will not sleepe nor climbe vp into his bed till hee had found out a place for the Lords house the meaning is not that Dauid would alwaies thinke of it and haue it in minde for otherwise his naturall infirmitie and frailnesse could not so long endure without sleepe and rest Mart. But he voweth that he will not take possession of his new habitation and dwelling place which hee had made vntill he had found out an house for the Lord Iun. 3. But notwithstanding this vow the Lord forbiddeth Dauid to goe forward in this purpose he therefore reuoketh and reuerseth his vow Controv. Whether rash vowes may be broken for if the father may call backe the vow of his daughter and the husband of the wife Numb 30. much more may the Lord dispense with the vowes of his seruants which are rashly or vnaduisedly made therefore we hold that all rash vowes as of single life voluntarie pouertie and such like which are made without warrant of Gods word by the authoritie of the same word may be reuersed as God here doth rebuke the hastie vow of Dauid 5. Quest. Wherefore the Lord would not haue Dauid build him an house v. 6. 1. The first reason which the Lord vseth is in respect of himselfe that he had dwelt in no house since he brought Israel out of Egypt and yet he was present with Israel and contented himselfe to dwell in tents he was all this while notwithstanding their Almightie God therefore in respect of himselfe there was no cause why Dauid should be so carefull to make God an house 2. Againe in respect of Dauid himselfe there was iust cause seeing there were many Princes and Gouernours before him vnto whom the Lord gaue no such commandement neither was he angrie with them for not building the Lord an house Dauid therefore should not thinke that it concerned him more then any of the rest which went before him 3. An other reason is yeelded by Salomon 1. King 5.3 why it pleased not God that Dauid should build him an house because he had warre with the nations round about and therefore he had no leisure nor opportunitie to enterprise such a great worke 4. And beside Dauid himselfe sheweth that the Lord forbad him to build him an house because he was a man of warre and had shed blood 1. Chron. 28.3 not as though it had beene vnlawfull for Dauid to fight the Lords battels or that he had beene defiled therewith but because the building of the Temple was a type of the spirituall building of the Church by Christ the Prince of peace it was requisite that the Temple should be built by peaceable Salomon that the figure and shadow might be correspondent to the bodie 5. But this was no cause as the Romanists imagine because Dauid by shedding of blood and waging of battell became irregular for then many of their Popes which haue beene warriers and warlike men should haue beene irregular yea and many of the founders of their Abbyes which had beene murtherers should haue much more incurred the same censure for Dauids warres were iust but they killed vniustly Mar. 6. But in that God would not suffer Dauid to build him an house we see that ceremonies are of no vertue or force but as they haue their strength from the word of God and therefore Ieremie reprooueth the hypocrites of his time for hauing such confidence in the materiall Temple who thought whatsoeuer sinnes they were guiltie of that they were deliuered in comming to the Temple Ierem. 7.10 Mart. 6. Quest. Whether Dauids desire to build God an house were simply in it selfe acceptable 1. That Dauid did well therein and that the Lord was well pleased with his intent and purpose Salomon sheweth 1. King 8.18 so that generally in it selfe it was a good purpose and desire but yet failed herein because hee had no particular direction from Gods word to doe it for God may approoue some acts which notwithstanding he will not haue done at all times and seasons 2. True it is that the Lord purposed to haue an house built as is euident Deut. 12.11 but the circumstance of time and place beeing not expressed they were to waite for further direction and warrant from God for it is not in these ceremoniall precepts as in morall for where any morall precept is generally propounded it must be executed without expecting any other commandement as the Apostle saith Philip. 4.8 Whatsoeuer things are true whatsoeur things are honest whatsoeuer things are iust c. thinke of these things but ceremonies and sacraments must haue a particular institution from God of which kind the building of the temple was 3. And though Dauid here be inhibited to build Gods house yet the Iewes in Haggies time were worthely reprooued for their negligence therein not that God is contrarie to himselfe in forbidding and commanding the same thing but the reason of the difference is because Dauid had no word of God to warrant this enterprise but the Iewes were commanded by the Prophets and so had the word of God which they stubburnely disobeyed 7. Quest. v. 7. Whether these words are well translated spake I one word with any of the tribes 1. Most of the Interpreters so translate the word shibtez tribes as S.L.C.V. with the rest 2. But it is better translated by a Synecdoche Iudges or gouernours the word properly signifieth scepters where the scepter beeing an adiunct of the gouernment is taken for the gouernours themselues Iun. And that this reading is best these reasons may show because it is so expounded 1. Chron. 17.6 where this place is rehearsed thus spake I one word to any of the Iudges of Israel c. 2. And beside the words following here confirme the same sense whom I commanded to feede my people but they were the Iudges not the tribes whom the Lord commanded so to doe 3. v. 11. the Lord also saith since the time that I commanded Iudges ouer my people 4. And there is great affinitie and similitude in the words betweene shibtee and shophtee 8. Quest. v. 8. Why the Lord maketh mention that he tooke Dauid from the sheepcoate The Lord to a diuerse end remembreth this here then afterward when he had committed that sinne in the matter of Vriah where the Lord rehearsing the benefits which he had done for him as how he had anointed him King ouer Israel and deliuered him out of the hand of Saul c. 12.7 vpbraideth Dauid for his vnthankefulnesse But here 1. the Lord by putting Dauid in mind of these benefits he thereby doth incourage him not to thinke that this inhibition to goe forward in his purpose to build God an house proceeded from any disfauour seeing he had heaped so many blessings vpon him but that the Lord had another meaning in it Mart. Osiand 2. And beside hereby the Lord doth stil keepe him in hope that he will haue an
the law that had many wiues or some concubines beside their wiues liued in adultery which is no waies to be admitted and the word adulterium properly signifieth alterius adire thorum to goe vnto an others bedde But now seeing Adulterie is either simplex simple when one of the parties is married or duplex adulterium double adulterie when both parties are married there is no warrant from Moses lawe to punish single adulterie on the mans behalfe with death 4. Our blessed Sauiour Ioh. 8.11 did dismisse the adulterous woman not giuing direction that she should be stoned to death But here diuerse answers are made 1. That because they came to tempt Christ either to accuse him of too much seuerity in condemning her and so he should loose the fauour of the people who commended him for his clemencie or as a transgressor of the law if he freed her he doth so answer the Pharises as that they should neither way haue aduantage against him 2. He doth not condemne her because he medled not with the Magistrates office 3. He sawe her penitent and therefore absolueth her 4. He was no witnesse of her sinne and therefore could not accuse her Mart. Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe they could haue taken no exception vnto Christ in ratifying of Moses law if it had pleased him that the rigour thereof should haue remained still therefore that was not the cause of his silence therein 2. Though as a Magistrate he would not inflict punishment yet as a teacher hee might haue giuen direction as he did in an other case concerning the bill of diuorce Matth. 19. 3. The inward repentance did not dispense with the outward punishment which was for the example of others 4. Christ needed not in this case to bee a witnesse for there were other witnesses beside that said she was taken in the verie deed doing yet though he neither tooke vpon him to be witnes accuser or iudge in this case our Blessed Sauiour might and in all liklihood would haue giuen direction to take a course according to Moses law if his will had beene to haue that obserued as a perpetuall lawe 5. Wherefore this is most probable that although our blessed Sauiour by this his silence intended not altogeâ—her to abrogate Moses lawe yet it pleased him well it should not be so rigorously executed when he said let him that is among you without sinne cast the first stone at her lib. â— ad Poll. c. 6 7. This place is by Augustine vrged to the same end to shew that adulterie is not necessarily to be met withall by death And in an other place he maketh this application of it that Christ beeing two wayes vrged by the Pharisies if he bid her to be stoned to death they would accuse his seueritie if he set her free they would blame his lenitie therefore Christ giueth such an answer as might preuent both these exceptions in that he saith let him that is without sinne c. iustitiae vox est â—om 10. ser. 47. puniatur peccator sed non à peccatoribus c. let the offender be punished but not by them which are likewise offenders audiamus etiam mansuetudinis vocem c. let vs heare also the voice of clemencie neither doe I condemne thee not that Christ did winke at sinne sed damnauit non hominem sed peccatum he condemned not the partie but the sinne saying Goe sinne no more 6. S. Paul also whereas the lawe of Moses decreeth him to be put to death that should lie with his fathers wife Leuit. 20.11 yet maketh no mention of any such punishment to be imposed vpon the incestuous young man that had taken his fathers wife 1. Cor. 5. and 2. Cor. 2. If it be answered that the Christians had no beleeuing Magistrates then but the sword was in the hand of Pagans yet in such ciuill punishments it was the Apostles mind that they should submit themselues to the ciuil power for he was the Minister of God to take vengeance on him that did euill Rom. 13.4 7. Wherefore it is euident that no certen punishment is appointed vnder the Gospel for adulterie but that it is free for euery state to punish it either by death or by some other grieuous censure according to the qualitie of the sinne As the Egyptian law was to cut off their noses and to disfigure them the Germanes beate them with cudgels Tiberius banished them By these or any like courses adulterie may be sharply enough punished only the fault is when by too much lenitie and conniuence men make but a sport of this sinne 18. Quest. v. 14. Of Nathans words to Dauid thou shalt not die 1. There are three kinds of death a naturall end a violent death and euerlasting death in the next world from these two last Dauid is deliuered that neither hee should die eternally nor presently by the sword or by Gods hand as he had cause to feare Mart. 2. Wherein the Lord sheweth him meâ—cy in reuersing the sentence which he had giuen against himselfe before Borrh. 3. And thus much is insinuated that he should not die for this but others of his housâ— as his child in whome he seemed in some part to die Mart. and though he should not die yet hee was to endure amariora morte things more bitter then death Pellican 4. And here appeareth the difference of the law which in Dauid saith he was the child of death and of the Gospel which by Nathan saith thou shalt 〈◊〉 die Borrh. 19. Quest. v. 14. How Dauid is said to haue caused the enemies of God to blaspheme 1. Some vnderstand it of the peruerse and wicked men in Israel that would take occasion hereby to accuse the Lord of iniustice for preferring Dauid before Saul who was not detected of â—ny such sinne of adulterie But they properly could not be said to be the enemies of God he meaneth such as were professed aduersaries 2. Pet. Martyr referreth it to the triumph of the Ammonites who put the Israelites to flight and slewe diuerse of them together with Vriah and so thereby were occasioned to insult against God 3. Vatablus expoundeth it thus that they should blaspheme God because he had set vp a wicked man to be king 4. But the better sense is to vnderstand it of the generall reproach of religion that the Gentiles seeing Dauid commit such sinnes as were odious among theÌ„ should thereby take occasion to condemne the religion it selfe as false and not him to be true God whom they worshipped Borrh. 20. Quest. v. 14. Why the child dieth borne in adulterie 1. The children may temporally and corporally be punished for the sinnes of their parents who themselues are touched when they see the miserie of their children Osiand 2. But none shall suffer for an other eternall punishment Mart.
which is not deseruedly imposed vpon them for their sinne thereby they cannot satisfie but they must leaue that worke for him who was without sinne and therfore vndeseruedly suffred in himselfe whatsoeuer was laid vpon him for our sinnes 12. Quest. v. 29. Whence Dauids sonnes had their mules which came of the mixture of diuerse kinds Whereas they are forbidden Leuit. 19.19 to suffer the cattell of diuerse kinds to engender together and the mules come of coupling of the horse and asse so that this should seeme to be against the law 1. Some answer that in some countries the mules doe engender themselues De natur anim lib. 8. cap. 24. lib. 6. cap. 26. as Aristotle writeth which he affirmeth to be very swift whereas ours are slow But if there be any such mules they are of another kind for those which are now in vse beeing of a mixed kind cannot engender they were first found out by Anah in the wildernesse Gen. 36.24 when he kept his father Sibeons asses 2. It is like therefore that these mules were engendered in some other countrie and brought thence into Palestina although they were forbidden to put together diuerse kinds yet they might vse the things so engendred Mart. 3. Borrhaius findeth fault with the vulgar Latine for reading here mulas she mules for mulos hee mules which do differ much the hee which commeth of the hee asse and the mare are very swift the shee mules of the horse and shee asse are verie slow and dull But though there be an errour in the translation for in the originall the word is peredeh an he mule not pirdah a shee mule yet it seemeth there is no such difference in the vse for 1. King 1.33 the Kings owne beast was pirdah a shee mule it is like he would vse the best kind of them 13. Quest. v. 31. Of Dauids mourning when he heard of the death of his sonnes 1. Dauid here was paied home in the same kind for as hee tooke delight when newes was brought him of Vriahs death so now he is frighted with heauie newes and the report is worse then the thing that all the Kings sonnes were dead Borrh. Martyr 2. And as his seruants also when they heard of Vriahs death their faithfull fellow seruant sorrowed not so now also vpon this report they stand likewise with their clothes rent Pellican 3. Dauid had great cause of greife for he was a tender man ouer his children and where he hoped to find comfort they are an occasion to him of greife 4. Many who doe prosper in their affaires abroad haue cause of greife at home as Dauid here hath Augustus Caesar was a happie Emperour yet he had domesticall crosses by his children in so much that hee desired that he had died without children 5. Likewise the verie manner how it was reported his children were killed might much trouble him that they were slaine by treacherie which brought to his remembrance his owne sinne how he had caused faithfull Vriah to be betraied in battell 6. Yet notwithstanding these crosses Dauid was in the fauour of God which sheweth that Gods fauour or disfauour is not to be measured by prosperitie or aduersitie in this life Mart. 7. And by this example we see that children whom their parents spare to correct will in the end be a griefe vnto them 14. Quest. v. 32. Of Ionadabs speach to Dauid 1. This wicked man whose counsell to Amnon brought Dauid and his sonnes into this daunger now taketh vpon him to comfort Dauid Pellican But he is a miserable comforter in saying that Amnon onely was dead for it was griefe enough to the King to haue his eldest sonne slaine in that manner and Ionadab sheweth himselfe no changeling for he bewraieth his carnall securitie that was not touched with the remembrance of his sinne beeing himselfe the author of this mischiefe Osiand It is also maruell that he gessing so right at the matter and giuing a reason why Amnon onely was slaine as if he were acquainted with his counsell that the king was so forgetfull as not to examine and sift him further 2. Now Ionadab knew this by coniecture for he was priuie vnto this whole matter from the beginning some thinke that Absalon had this thing in his mouth as the Hebrew words are and that he might tell Ionadab so much Mar. But it is more like that Absalon kept his purpose secret as Iosephus saith grave odium eius in pectore celabat he concealed in his breast great hatred toward him therefore it is no good reading Absalon had so reported Genev. nor hee had determined so in his heart B. C. or hee was set in Absalons hatred L. or in Absalons rage S. for the words are ehi ghal pi because it was in his mouth which Vatablus thus expoundeth at the commandement of Absalom it was so appointed from the day when Amnon forced Thamar But Absalom had not giuen that charge and commandement to his seruants so long before but vpon the present Therefore Iunius reading is better at the appointment of Absalôm that was done which he purposed from the day c. so that the word shimah purpose hath relation to the words following from the day c. for so long before he had purposed it though not appointed it And that phrase according to the mouth is taken in thi◠sense for appointment in other places as Numb 3.16 15. Quest. v. 36. Of these words The King wept exceeding sore how that the children of God are not without their passions But here this question may be mooued how it commeth to passe that many among the heathen in the like calamitie when they heard of the death of their children were not mooued and yet Dauid here sheweth himselfe full of passion as Horatius Pulvillus as he was dedicating a temple heard of the death of his sonne yet proceeded in the dedication Anaxagoras hearing the like of his sonne made onely this answer scio me genuisse mortalem I knew I begot a sonne to die Paulus Aemilius when his sonnes were slaine and the publike businesse went well forward gaue thankes to the gods that he had his prayer that the calamitie imminent might fall vpon his familie so that the commonwealth were deliuered The reasons of this difference may be these 1. The heathen did thinke that these calamities fell out by necessitie of nature or by chance and they looked not vnto Gods prouidence neither beleeued any thing of the state of the soule after this life and therefore as naturall men only considering the time present and not well waighing the cause of all these calamities which is our sinns they seemed not to be mooued But it is otherwise with the seruants of God they knowe that all things fall out by Gods prouidence and that calamities are sent by him as punishments of sinne and this is the cause of their mourning And to this purpose may be applyed that saying of Aristippus who
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