I am free from this woman and haue committed no such thing and therefore thou doest me wrong thus to charge me Iun. Vat. for the words themselues seeme to containe a deniall of the fact 10. Quest. v. 12. How Abner sent messengers for himselfe This word tactau hath diuerse expositions 1. Some read from his place Chald. 2. Some propter hoc because of this Iun. 3. Some he sent secretly B. 4. But the better reading is he sent pro se or loco sui for himselfe or in his stead so V.L.A.G.M. Iosephus also so interpreteth that he sent messengers in his stead he sent not this message or embassage in the name of Ishbosheth or of the state of Israel but in his own name Mart. and on his owne behalfe the word tachath signifieth pro for 11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner and making a couenant with him 1. The thing which Abner now went about was not vnlawfull to bring the kingdom vnto Dauid to whom the Lord had giuen it though Abner did it of an euill minde as Rahab did not euill in not discouering the spies and so betraying the citie Ios. 2. nor the men of Luz in shewing the way into the citie by which meanes it was surprised Iudg. 1.23 This therefore not beeing an euill act of it selfe Dauid might therein vse Abner And so that which is done by an other not without sinne the seruants of God may make vse of without sinne as Iacob vsed the benefit of Labans oath that sware by his gods Gen. 31. as the tenne men whom Ismael would haue slaine with the rest saued their liues in feeding their enemies couetous desire alleadging that they had treasures in the field of wheat and barley oyle and honie which they would discouer vnto them if they would not slay them Ierem. 41.8 So a poore man is excused in taking vp money vpon interest for his necessitie though the vsurer be not therin blamelesse 2. But this libertie holdeth onely in things which are not in their nature euill for in such we can no way consent or giue liking but we must sinne 3. Hitherto then Dauid offended not in beeing contented to take aduantage of this message of Abner but herein Dauid was ouerseene first that in so waightie matter as this he did not first aske counsell of God secondly because he maketh a couenant with a wicked ambitious man and of a suspected life Pet. Mar. 12. Quest. v. 14. Why Dauid sendeth to haue his wife Michol restored vnto him The reasons which mooued Dauid were these 1. In respect of himselfe because she was his first wife and he had obtained her with his great danger for an hundred foreskinnes of the Philistims he gaue 200. not 600. as Iosephus 1. Sam. 18.27 though Sauls demaund were onely for an hundred 2. In respect of Michol to deliuer her from that reproach and infamie liuing now in adulterie for Dauid had not dismissed her The Rabbines thinke that Phaltiel did not companie at all with her but that is not like seeing he was so vnwilling to part with her v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel not of her own mind and therein therfore hath her excused 3. By this meanes Dauid maketh triall of the fidelitie of Abner 4. It was a meanes to make a way to the kingdome his wife beeing now returned that was Sauls daughter Mar. 13. Quest. v. 17. Of Abners perswasion vnto the Elders of Israel and Beniamin 1. First he presseth them that it was their owne desire to haue Dauid to be their King hee was a King of their owne choosing and one in whom they all delighted 2. He reasoneth à facili it was an easie matter for them and now in their owne power to doe 3. He vrgeth the authoritie of God that had appointed Dauid the Lord hath spoken of Dauid who here like an hypocrite maketh the word of God to serue his owne turne for it was not the word of God which mooued him but his owne malitious heart 4. He perswadeth them ab vtili from the commoditie which should grow thereby to all Israel that by the hand of Dauid the Lord would deliuer them from their enemies Mar. 14. Quest. v. 20. Whether Dauid did well in making Abner a feast 1. Abner did not content himselfe with that message which he had sent before because things are better dispatched by personall presence then by the ministerie and mediation of others and because he would certifie Dauid how he had dealt in his behalfe with all the Elders of Israel and how he had preuailed with them for these reasons he commeth himselfe in person to Dauid Iosep. 2. But Dauid did not well in making him a feast both because he had not first consulted with God but followed onely humane counsell and therefore it tooke no place Pellic. as also Abner beeing an euill disposed man it was not meete that Dauid should haue eaten with him Mar. This feast therefore ended afterward with mourning teaching vs what vncertaintie there is in these earthly ioyes that we may learne to vse them soberly and with moderation Borr. 15. Quest. v. 28. Of Ioabs treacherous killing of Abner 1. When Ioab had accused Abner to the King that he went but about to vndermine him and seeing that the King could not be induced to deale against Abner then he bethinketh himselfe to take a course to be reuenged and sendeth for him backe as it seemeth in the Kings name and so thinketh Iosephus 2. The causes which mooued Ioab to kill Abner was two his hatred for the murder of his brother Asahel and his enuie least Abner might haue growne too great in the Kings fauour and so obscured him Borr. But this latter was the greatest motiue as afterward vpon the like cause he killed Amasa yet he pretendeth the other the death of his brother as the end of the verse sheweth 3. Ioab smiteth Abner in the same place where he had smitten Asahel before and though Ioab herein committed that which was both vnworthy himselfe and his master the King and for the which he worthely suffered afterward vnder Salomon yet the iudgement of God was iust vpon Abner a wicked and bloodie man and the Lord turneth it to the great good of Dauid in taking out of the way a new reconciled enemie who would hardly haue prooued faithfull Mar. 16. Quest. Of the place where Ioab killed Abner 1. The most read that he tooke him into the middes of the gate L.V.P.M. rather within the gate C.I. or aside in the gate B.G.S. not to talke with him in an open and publike place to be without suspition for the gate was the place of iudgement Mar. But he rather tooke him aside and apart from the rest to talke with him more secretly Ioseph who thinketh also that his brother Abishai was by which is not vnlike for he also consented v. 30. 2. The
was then a sleepe and in good health the one was killed in the field the other in his owne house and thirdly Dauid was then but as a priuate man when he commaunded the Amalekite to be killed but now he was anointed King in Hebron therefore in all these three respects there was greater cause why he should put them to death then the other 7. Quest. v. 12. Of the cutting off their hands and feete and hanging them vp 1. Dauid either caused their bodies which were hanged vp to be taken downe before night according to the Law Deuter. 21. and as it was practised by Iosuah c. 7. Mart. or else he hung vp onely their hands and feete ouer the poole in Hebron Reconcil after their bodies were taken downe both in detestation of that horrible murder and to be a spectacle to others Borr. An example is made of those parts which were the speciall instruments of contriuing this villanie their feete in going to shedde blood and their hands in cutting off his head Mart. 2. This cutting off the hands and feet was beside the prescript of the law which commanded the murderer onely to be put to death but as the sinne might be more hainous so the Magistrate might also encrease the punishment as they cut off Adonibezeks thumbes of his hands and feete So that though the Lawe inflicted onely the bare punishment of death Iudg. 1. yet according to the circumstances of the crime more grieuous torments might be added by the Magistrate Mar. He was not to adiudge to death where the law imposed not the punishment of death but he might aggrauate that penaltie in the manner of death according to the qualitie of the offence CHAP. 5. 1. Quest. v. 1. How all the tribes of Israel came to Dauid and of the summe of their embassage ALl the multitude came not but the Elders only and cheife in the name of the rest Mar. or rather messengers and embassadours from all the tribes Iun. 2. They vse three reasons and perswasions which mooued them to affect Dauid for their king first he was of their kinred of their bones and flesh as they were appointed by the Law to make a king from among their brethren Deut. 17.15 secondly they had experience of his valor in the dayes of Saul when he led the people in and out thirdly the Lord had elected him as the law likewise requireth that they should make him their king whom the Lord should choose Deuter. 17.15 Borr. The Lord had said vnto him by Samuel when he annointed him Thou shal feede my people the signe went not without the word though in that place for breuiâ—ie sâ—ke it be omitted Iun. 2. Quest. How they made a covenanâ— before the Lord. 1. Some thinke that after Shilo was destroyed an high place was erected in Hebron where they offered sacrifices vnto God Pellic. where Abraham also in his time had built an altar and therefore they are said therâ— to make a couenant before the Lord Mart. But it was not lawfull for any sacrifice ordinarily to be offered but where the arke was 2. Some thinke that thâ— high Priest was present with his Vrim and Thummim Borr. Iosephus also saith that the high Priest was there with diuerse other Priests and Leuites but not the presence of the Priests onely but of the Arke also was requisite when in that sense they wâ—re said to be before the Lord which was yet in Abihadabs house Geneuens 3. Some thinke it is so said because God is present in the assemblies of his Saints yea where two or three are gathered together in his name Vatab. 4. But it signifieth more then so that they tooke the Lord solemnly to witnes and so as in his presence and by his name made this solemne league and couenant Iun. Geneuens 3. Quest. Of the number of those which came to Dauid to Hebron 1. Though the number be not here expressed it is at large set downe 1. Chron. c. 12. v. 23. to the ende of the Chapter The particular numbers out of euerie tribe that came to Dauid were these out of Iudah 6800. out of Simeon 7100. of Leui 4600. of Beniamin 3000. of Ephraim 20800. of the halfe tribe of Manasseh 18000. of Issachar 200. captaines with their companies the number whereof is not set downe of Zebulun 50000. of Nephtali 1000. captaines and with them 37000. of Dan 28000. of Asher 40000. and of them beyond Iordan an 120000. The whole number beeing summed together maketh about 300000. 2. But Iosephus somewhat differeth in his account for the odde 800. yeares of Iudah he reckoneth but 600. for the odde 600. of Leui he writeth 700. he numbreth of Issachar 20000. which is not expressed in the text and the number of 30000. out of Nephtali he omitteth from them beyond Iordan he accounteth but 22000. who made 120000. 3. Of all these the most backward are noted to haue beene of Beniamin for of that tribe came the smallest number but 3000. for they yet held with the house of Saul the most forward were they of Zebulun as it appeareth by their number of 50000. which was the greatest of any one tribe and they are directly mentioned not to haue bin of a double heart Iosep. l. 7. antiq cap. 2. And Iosephus writeth that this tribe onely came whole to Dauid 4. Quest. Of the time that Dauid raigned ouer Israel v. 4. The whole time is said to be 40. yeares whereof he raigned 7. yeares six moneths in Hebron and 33. yeares in Ierusalem which make in all 40. yeares sixe moneths 1. Some thinke that these sixe moneths are not summed because so long the kingdome of Dauid was intermitted by the rebellion and sedition of Absalom so the Hebrewes 2. Others thinke that the 33. yeares mentioned were but 32. yeares and a halfe the imperfect yeare beeing counted for an whole and perfect yeare Iun. Pell 3. But it is more like that to make the number of 40. yeare euen the odde sixe moneths are omitted Borrh. see the like Iud. 20.46 where there are said to be slaine of Beniamin 25000. men in which number one hundred is omitted for v. 25. they are said to be 1800. This place Iunius alleadgeth for his opinion that to make a round and euen number 33. yeares are put for 32. and an halfe but the place sheweth rather that to make a perfect and square number sometimes the odde ouerplus is detracted rather then added 5. Quest. v. 6. Of the citie Ierushalem and the name thereof 1. Dauid goeth vnto this citie purposing to make in the head city of the kingdom not only in respect of the situatioÌ„ thereof being set as it were in the mids of the tribes but he by the direction of Gods spirit did see that it was the place which the Lord did chuse where sometime Melchisedec dwelt that great priest of the most high God there was the mount Moria where Abraham would haue sacrificed his sonne 2. Ierushalem
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
that ende had reared vp a pillar to be a monument of his fame vnto posteritie now in stead of that pillar he shrowded vnder an heape of stones Pellic. 3. So was the king of Hai serued there was laid vpon him beeing dead an heape of stones Iosh. 8.29 and the fiue Kings whom Ioshua ouercame Iosh. 10.27 16. Quest. Of Absaloms children v. 18. 1. Some thinke that whereas it is said before c. 14.27 that Absalom had three sonnes and a daughter that all his children were now dead sic Geneuens but it is not necessarie to thinke that all of them were taken away but onely his sonnes as the words of the text are for he said I haue no sonne c. 2. Iosephus is of opinion that his sonnes were not dead alreadie but he prouided if they should chance to die without issue that by this pillar he should be remembred but the text is plaine that they were dead at this time as the Chalde well expresseth non est mihi filius superstes c. I haue no sonne left 3. God therefore had now depriued him of his three sonnes mentioned before c. 14. Iun. he that was so vnnaturall to his father was not worthie to haue any children Pellic. 17. Quest. v. 21. Of the Cushite whom Ioab sent with the newes vnto Dauid 1. Some read Cushai as though he were the same with that Cushai before mentioned which was Dauids friend Osiand but there is great difference in the names that is Cushai with pathah this Cushi with chirieh and that Cushai was yet a follower of Absalom and was not returned to Dauid 2. The most take it for a proper name that he was called Cushi Montan. Pag. with others 3. But he was rather a Cushite that is an Aethiopian as the word is taken Ierem. 13.23 and in diuerse others places and therefore he is afterward called the Kings seruant v. 29. for that cursed posteritie of Cham became seruants to Sems seede according â—o Noahs prophesie Gen. 9. sic Iun. Pellic. Borrh. some thinke he might be so called of his colour and yet an Israelite born Vat. but the other is more probable 18. Quest. v. 29. Whether Ahimaaz knewe not of Absaloms death It is without question that Ahimaaz was not ignorant of Absaloms death for Ioab had yeilded that as a reason v. 20. why he would not send him with the message to the King because the kings son was dead But Ahimaaz of purpose concealed it for these reasons 1. Because as before he had brought heauie newes to Dauid c. 17.20 so now he desireth to bring good newes Bor. 2. He would not all at once tell the king of his death least he might haue bin oppressed with grief but leaues him in suspence that he might by little and little digest his sonnes death 3. Ahimaaz did it also in respect of himselfe for he knew that as the euil tidings is not welcome so neither is the messenger thereof accepted like as the patient doth loath the very cup out of the which he drinketh his bitter potion 4. By this then we are taught these points of good discretion first that we put off the relation of euill newes to others where we are not vrged by necessitie secondly that when we doe tell hard newes we should doe it by degrees for many vpon the sudden report of heauie things haue presently died Osiand 19. Quest. v. 33. Why Dauid mourneth for Absalom 1. Dauids naturall affection which he could not hide did mooue him thus to take on for his sonne as also the consideration of Gods iust iudgment against him for his sinne Genev. 2. As also Dauid therin saw the accomplishment of Nathans prophesie against his house for his owne sinne which was the cause of these great calamities Bor. Pell 3. He considered that Absalom died in his sinne without repentance and therefore he mourneth not so much for Absaloms corporal death as for the perill and danger of the saluation of his soule Osiand 20. Quest. v. 33. Why Dauid wished to die for Absalom 1. He feared least his sonne dying in his sinne without repentance died out of the fauour of God his owne death he feared not beeing assured that he should die in Gods fauour and therefore he desired by his corporall death that he had redeemed his sonnes life that he might haue liued to repent him Osiand 2. He wished to die rather then to liue to see the miserie and calamitie which he foresawe by Nathans prophesie was like to fall vpon his familie and posteritie Pellic. 3. He was herein a type and figure of Christ who offered himselfe to death for those which persecuted him Bor. 4. The Hebrewes vainely here imagine that Absalom by Dauids teares and prayers was deliuered from hell and taken into paradise but no mention is here made of Dauids prayers at all Pellic. which he would not haue omitted if he had thought that prayers were auaileable for the dead Osiand nay he had shewed the contrarie when he left praying for the child after he knew it was dead CHAP. 19. 1. Quest. v. 6. Of Ioabs speach to Dauid 1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king otherwise then it became him Iun. 2. And he chargeth Dauid with some vntruth for though he loued his enemies yet did he not hate his friends Osian 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies as in slaying the Amalekite for killing Saul and Rechab and Baanah for the death of Ishbosheth now thou hatest me for killing Abner before and Absalom now Osian 4. True it is that we are in a certaine degree to loue our enemies to pray for them and to wish their amendement but we are not so to loue them How our enemies are to be loued but that the glorie of God and safetie of his people ought to beare a greater sway with vs whereunto Ioab hath respect and therefore wisely admonisheth the King Bor. though somewhat more sharpely then became him 2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast 1. Some thinke that Dauid had iust cause to remooue Ioab from his place both for that he so vnmannerly behaued himselfe in words toward him and for that he had killed Absalom contrarie to his commaundement Iun. Osian but neither of these was a sufficient cause seeing Ioab in both these intended Dauids good and the safetie of the people 2. Wherefore the better opinion is that Dauid herein shewed his humane affection both because Ioab had before by his valour deserued that place 1. Chr. 11.6 and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice Bor. and he did this in policie as he did before purpose to aduance Abner for the same cause so now he would preferre Amasa thinking by this meanes to winne the hearts of the rest Pell Gen. 3. Yet seeing Dauid did
aeternum extare monumentum tanti mali he would haue an eternall monument be extant of so great calamitie euen as our Sauiour cursed the fig-tree in the Gospel for it is not to be thought that this speech of the Prophet was in vaine Quest. 11. Of the order and parts of Dauids mournfull song It consisteth of two parts 1. The proposition containing the summe of the whole song and the cause of Dauids mourning which is the ouerthrow of Saul with his sonnes v. 19. which beeing as the foot or ground of this mournfull dirtie is againe repeated v. 25. and it concludeth the sonet v. 26. 2. The second part is the amplification of this calamitie which is two waies set forth first by a patheticall imprecation consisting of a double vow or request that the newes might goe no further if it be possible v. 20. and laying a curse vpon the very place v. 21. secondly by an euident declaration of the greatnesse of this losse which is described 1. by the excellencie of their persons expressed by their acts and vertues v. 22. their mutuall affection one to the other aâ—d their valour compared in swiftnesse to Eagles in strength to Lions 2. by the effects they enriched and adorned their subiects 24. 3. by shewing Ionathans ardent loue towards himselfe he also bewailed his owne priuate losse vers 26. Iun. Quest. 12. vers 23. Vpon these words In their death they were not deuided or separated 1. Hereby Dauid purgeth Ionathan who was suspected as though he had conspired with Dauid againsâ— Saul Dauid â—leareth him of this suspition seeing Ionathan shewed himselfe so louing and faitâ—full to Saâ—l that as he liued so he died with him Mart. 2. Though Saul sometime conceiued displeasure against Ionathan yet that shewed his loue rather toward him because he was iealous of Dauid for Ionathans sake fearing least he should depriue his sonne of the succession of the kingdom Pellic. 3. Further Dauid maketh mâ—ntion of this vniting and coniunction of Saul and Ionathan in their death to set forth the greatnesse of this calamitie whereby two such valiant men were together ouerthrowne whereas the fall of one excellent man alone is grieuous and much to be lamented Mart. 4. Herein we haue an example of perfit and true freindship which is not broken off by death aduersitie trouble and perill of death is a true touchstone of freindship Ionathan was so faithfull in his loue toward his father that he would not leaue him in death Borr. Quest. 13. vers 26. Of the great loue betweene Ionathan and Dauid 1. Some doe vnderstand these words thy loue to mee was wonderfull passing the loue â—f woman of Dauids loue toward Ionathan that Dauid loued him beeâ—eâ— then he did his owne wiues so the Chald. Vatab. Pellic. Osiand 2. But it is betâ—er vnderstood of Ionathans ardent affection toward Dauid which surpassed the loue of women Iun. Mart. and this to be the sense the former words doe shew My brother Ionathan verie kind hast thou beene vnto mee hee spâ—â—keth of the kindnesse of Ionathan toward him comparing his owne loue to the loâ—e of a brother but the louâ— of Ionathan to the loue of women Iuniuâ— for here in the eminencie of Ionathans loue appeared that he first beganne to loue Dauid c. 18. â— The soule of Ionathan was knit to the soule of Dauid then he continued his doe or both with his labâ—â—rs great displeasure and to the hinderance of his succession in the kingdome â— The loue of women some doe vnderstand passiuâ—ly nor that loue which men beâ—re toward them Osiand Pellic. but it is rather taken actiâ—ely for that loue which â—omen doe shew toward their husbandâ— Vatab. or toward their children as the Latine translator heâ—e interprâ—tâ—th 4. Here we may see that although we must loue euery man as our brother yet it standeth with religion to shewe more ardent affection toward some then toward others as our blessed Sauiour loued Iohn more then the rest of the Apostles Osiand Quest. 14. vers 26. Of Dauids commendation of Saul 1. Where Dauid saith how are the weapons of warre destroied thereby vnderstanding Saul and Ionathan who were warlike and valiant men hee commendeth not Saul for his pietie or any spirituall grace whereof he was destitute but for his valour and fortitude for these beeing the gifts of God and so good in themselues may be commended euen in the wicked Mart. 2. In that Dauid passeth ouer Sauls faults in silence and onely toucheth his vertues it teacheth vs to hate the errours and infimities of others so farre as with a good conscience we may Osiand 3. This was an honourable and worthie commendation of Saul both beeing from the mouth of so excellent a man as Dauid was and beside one vnto whom Saul had alwaies beene a professed enemie And the testimonie and commendation of an enemie is much to be regarded Caesar when he saw Pompey his enemies head is said to haue wept and Hannibal in that great slaughter of the Romans at Cannas sought diligently for the bodie of Paulus Aemileus the Romane Captaine there slaine to haue giuen it honourable buriall But Dauids affection toward his enemie farre exceedeth them who giueth such an honourable testimonie and commendation of him Mar. Borr. 4. Neither was this a poeticall and fained lamentation for Saul for the people of Israel verily and in deed had receiued a great blow by Sauls death but that by Gods mercie this losse was restored in Dauid Osiand 5. It were much to be wished that all wanton and lasciuious songs were laid downe in these daies and that youth would exercise themselues in such sonnets as this of Dauid which doe set forth the worthie acts and exploits of such as haue defended their countrie and protected the Church of God Pellic. CHAP. 2. 1. Quest. vers 1. How and to what end Dauid asketh counsell of God 1. IOsephus thinketh that Dauid enquired of God by some Prophet as Gad and Nathan were with him But it is like rather that he consulted by the preist namly Abiathar who had the Ephod and followed Dauid 1. Sam. 23.9 where Dauid might vse the ordinarie meanes he would not runne vnto extraordinarie Mar. Borr. Pellic. 2. Dauid though he had a promise of the kingdome yet would not take possion thereof though Saul were dead without direction from God as Iaacob did not make an escape from Laban before he was admonished by the Lord in a dreame which teacheth vs not to enterprise or take any thing in hand without the warrant of Gods word and prayer Mar. 3. Here appeareth the vnlike and farre different course which Saul and Dauid followed for he resorted vnto Witches but Dauid took his direction from God Borr. 2. Quest. vers 1. Why Dauid is directed to goe vnto Hebron 1. This Citie was famous in diuerse respects both for the antiquitie it was built seauen yeares before Zoan in Egypt Numb 13. thither also came Ioshua and Caleb
Patriarks desired to be buried in the land of Canaan that they might be releeued by the prayers of the Church hereof also it is Controv. Against Purgatorie that Dauid would not pray for his child after hee knew he was dead because the infant needed not Dauids prayers to this purpose Bellarm. lib. 1. de purgator c. 3. Contra. 1. It is euident by the text that all this lamentation of Dauid was to shew his griefe that there was a great man fallen in Israel v. 38. neither is there one syllable of any prayer made for Abner it is then great boldnesse to ground that error vpon Scripture which is altogether silent in that behalfe neither were there any sacrifices in the lawe there beeing so many diuerse kinds prescribed appointed for the dead 2. Neither was that any cause of their desire to be buried in the land of Canaan but onely to shew their hope in the certaine expectation of the promises of God and to be a monument to their posteritie that the Lord would bring them thither for otherwise seeing the Israelites continued in Egypt almost 200. yeares after Iacobs buriall in Canaan if he had intended to be helped by the prayers of the Church he should haue desired to haue his bones kept in Egypt then caried thence at their departure as Ioseph did that he might haue had the benefit of the Churches prayers which yet was to soiourne there 3. And the cause is euident why Dauid ceaseth to pray any longer for the infant being dead because he knew that then he should not be brought to life againe The childs soule indeed had no need of Dauids prayers no more had the soules of the faithfull departed and for the rest that died in their sinne they receiued their iudgement and by the prayers of the liuing could not be releeued 21. Quest. v. 39. Of the meaning of Dauids words I am weake and the sonnes of Zerviah are too hard for mee 1. Some thinke that whereas the word here vsed rach signifieth tender that Dauid speaketh of his clemencie and mercie that he had spared Abner and shewed him fauour but the sonnes of Zerviah which was his sister by whom they are called because it seemeth their father was but obscure were hard hearted and cruell 2. Some other doe make this the sense that whereas Dauids kingdome was but yet weake these two men shewed more inhumanitie and inclemencie then was for the safetie of his kingdome 3. But it is euident by Dauids words that he hath relation to himselfe that they were too hard for him it was not in his power to punish them as their fact deserued and therefore he committeth the reuenge of this cause vnto God 22. Quest. v. 39. Whether Dauid offended in deferring and forbearing the punishment of Ioab 1. Some are of opinion that Dauid offended herein and of a partiall affection spared Ioab whereas he ought to haue beene put to death and thus they doe reason 1. By the law he that slaieth a man presumptuously is to be taken from the Altar and to be put to death Exod. 21.14 his punishment is not to be deferred or suspended 2. It was the ruine of Eli his house because he was too remisse toward his children 3. And the King of Israel is reprooued because he let Benhadad goe when the Lord had giuen him into his hands Mart. Contra. 1. Neither did Dauid pardon Ioab but he gaue charge vnto Salomon concerning him who caused him to be slaine at the Altar and that law commandeth not that which is not possible or not in the Magistrates power to performe as if a murderer flie the countrie and so be out of the Magistrates power he doth not break the Law in not putting him to death so neither doth he that can not reach the malefactor without great tumult and danger to the common wealth but watcheth his conuenient time to doe it which was Dauids case here 2. Eli might haue corrected his sonnes without any danger so could not Dauid 3. And so was Benhadad deliuered into the Kings hand who beeing a forren enemie might with lesse trouble haue beene put to death then Ioab a domesticall freind and much fauoured among the people 2. The better opinion then is that Dauid did prudently forbeare to punish Ioab not so much because he was his kinsman and had beene faithfull vnto him in the time of his affliction Pellic. or that he had many wayes well deserued of him and could not well spare his seruice Borrh. but for that they were too hard and strong for him And it seemeth in the historie of Absalom c. 18.19 that Ioab did beare greater sway among the souldiers and militarie men then Dauid himselfe therefore it is a wise mans part as well to consider what may be done as ought to be done Iun. This then was in Dauid no conniuence or winking at Ioabs sinne which he bare in mind and charged his sonne to see iustice executed But Dauid prudently deferred the punishment onely which could not presently without great daunger be inflicted At other times when it was in his power he delaied not to doe iustice as vpon the Amalekite that said he had killed Saul and vpon those two that killed Ishbosheth The like example we read of Iacob who when his two sonnes Simeon and Levi had committed that shamefull murder vpon the Sichemites did not proceed against them being then a Magistrate in his owne familie but deferred the censure till his death Gen. 49.5 for both his children being stubburne and vnruly were too strong for him and beside there was then no time to make a stirre in his owne familie they beeing round about beset and enuironed of their enemies 23. Quest. v. 39. Of these words of Dauid The Lord reward the doer of euill according to his wickednesse 1. Some thinke that this is rather a prediction of Dauid what should befall the wicked then an imprecation But it may verie well be a prayer also which Dauid maketh against those which continue in their sinne without repentance Mar. 2. Yet it may seeme strange that Dauid prayeth for reuenge vpon Ioab for this murder seeing he himselfe calleth for mercie at Gods hand for the like sinne committed against Vrias wherefore here he must be vnderstood to speake of those which were impenitent not of those which were touched with a feeling of their sinnes as Dauid was when as a testimonie of his vnfained repentance he endited the 51. Psalme Borrh. 3. But concerning the meaning of these words these three things are to be considered 1. That God neither rendreth to good workes nor euill workes in this world according to the rule and measure of equalitie but in some proportion and similitude for he rewardeth good workes more liberally then they are worthie of and euill workes he recompenseth with lesse punishment then they deserue 2. Good workes are no cause of their reward but they are crowned in mercie but euill workes are
the beard the other artificiall the garments which couer the nakednes in both these the King of Ammon seeketh the disgrace of Dauids seruants 3. The reason whereof may be this the Israelites were forbidden to cut their beards Leuit. 19.27 as a signe of mourning and especiall prouision was made by the law that their nakednesse should not appeare and therefore they were forbidden to make any Altar with staires Exod. 20.26 the more then to despight them they offer them this ignominious disgrace in despight of their owne law Mar. 4. Now in that they are bidden afterward by Dauid to stay till their beards were growen it is euident that the vse then in Israel was not to shaue their beards for then they might haue cut away the other part also howsoeuer then this tricke of shauing of beards be superstitiously vsed among the Romanists it is certaine that the Israelites custome was not to shaue their beards Controv. Against shauing for they might more easily haue cut off the rest of their beards which was remaining then haue staied till they were growen Pellican Osiander The heathen indeede had a fashion to cut their beards as Adriane the Emperour is noted to haue beene the first among the Romane Emperours that did spare his beard and suffered it to grow long But this superstitious vse was not taken vp by the people of God Mar. 4. Quest. v. 6. From whence the Ammonites hired their souldiers and assistants 1. Here are fowre countries named whence the Ammonites had their supplie from the Aramites of Rechab which was a citie at the foote of Libanus the vtmost bound of Syria toward Palestina whereof mention is made Numb 13.22 from the Aramites of Zaba from the King of Maacah who was also subiect to Hadadezer king of Zabah of the Maacahthites read 3.14 And from the men of Tab as Iun. rather then Ishtob making it all one name as the rest doe reade Tab was the countrie where Iepthah dwelt Iudg. 11.3 Beside they had some helpe from Aram Naharaim 1. Chr. 19.6 2. All these belonged to Aram or Syria which was diuided into Syria beyond the riuer v. 16. and Syria on this side Borrh. which is subdiuided into these foure regions Camagena Damascena Coelosyria Phoenicia Mar. which are here called by other names 3. Some things are here omitted which are mentioned 1. Chron. 19.6 as how they hired these soudiers for a thousand talents of siluer and that beside the number of men here expressed they hired 32. thousand chariots Iun. 4. These Ammonites were so farre from reconciling themselues to Dauid and making amends for this wrong that they prouoked Dauid to battell and came as farre as Medeba 1. Chron. 19.7 a citie in the borders of Ammon 5. Quest. v. 12. Of Ioabs courage and magnanimitie against the enemies of Gods people Here is nothing wanting in Ioab which is requisite in a good Captaine 1. He vpon the present vseth most diligent care and prudent aduise in diuiding the souldiers and committing part of them to Abishai his brother and leading part of them himselfe which sheweth what an excellent thing concord is as among Captaines which fight terrene battels so specially among Ministers which doe fight the Lords spirituall battels Osiand 2. As he is not daunted or dismaied himselfe so by his couragious speach hee animateth others saying let vs be strong and valiant for our people c. like as Moses setteth downe in the waging of battell how the priest should encourage the people Let not your hearts faint neither feare or be amased c. Deut. 20.3 3. Hee sheweth the right end of battell to fight in defence of the Lords people and to maintaine the true seruice and worship of God Mar. 4. Hee doth religiously commit the euent of this businesse vnto God saying Let the Lord doe that which is good in his eyes non potest vox duce dignior cogitari a more worthie speach beseeming a Captaine could not be thought then this was here vttered by Ioab Pellic. 6. Quest. Whether this were true fortitude in Ioab True fortitude consisteth in the vndertaking and bearing of great and suddaine dainger in a good cause and for some honest and commendable end wherein diuerse things are to be considered 1. The obiect or matter wherein true fortitude is seene which is not in those euills which are internall as in auoiding of vices and sinnes for these a man falleth into by his owne default nor yet is it properly seene in such daungers which are involuntarie as in sicknesse shipwracke and such like though to beare these things patiently is an excellent vertue but fortitude is exercised chiefly in such dangers as are outwardly incident and in those most of all which are suddain as this daunger of battell wherein Ioabs fortitude did shew it selfe was vnexpected and vnlooked for 2. The end of fortitude must not be praise vaine glorie profit such as the valiant Heathen propounded to themselues who shewed their valour to get themselues a name and many aduentured themselues because of those rewards which were promised vnto them that did fight for their countrie but the end of this vertue is some honest cause as to defend our parents or countrie to deliuer the oppressed especially to maintaine true religion and worship of God Mart. 3. There are diuerse kinds of fortitude 1. There is a warlike valour which commeth by skill and experience in militarie affaires 2. There is an other kind which riseth of confidence which a man hath in his strength 3. An other proceedeth from ignorance of the greatnesse of the danger 4. Another which riseth from anger or rage when one is inflamed to reuenge himselfe but all these are farre off from true fortitude which is a vertue not giuen by nature but wrought in men by the spirit of God whereby they are resolued in an honest cause to attempt difficult labour and endure the vtmost dangers so that there are two offices of a Christian fortitude ferre aggredi to beare and suffer and to attempt or enterprise but the first rather wherein the fortitude and patience of the Martyrs was tried in enduring vnspeakable and intollerable torments for the name of God 6. Although Ioab were a treacherous and bloodie man yet he might haue this morall vertue at this time as many common graces of the spirit are oft to be found in the wicked Mart. 7. Quest. v. 18. Of the number of chariots and horsemen which were slaine of the Aramites Here mention is made of seauen hundreth chariots and 40. thousand horsemen but in 1. Chron. 19.18 there are said to haue beene destroied 7. thousand chariots and 40. thousand footemen 1. Some doe thus reconcile the places that the principall of the chariots are here rehearsed but the whole number there and that the horsemen are here onely spoken of there the footemen Mart. Bor. Genev. 2. Iunius giueth a better solution of the first doubt that the number of 700.
3. And much vnlike are Gods iudgements vnto the ciuill lawes of men for here the child is not to suffer for the parents offence with God it is otherwise before whome none is innocent Borrh. 4. And if the child were altogether faultlesse no punishment could lie vpon him but seeing the infant hath originall sinne and is a part of the parents God may most iustly in his secret iudgement hasten that ende sooner which by the course of nature euerie one is subiect vnto Borrh. 5. And God in his wisedome did take away this child because hee should haue liued but to bee a shame vnto Dauid Mart. 21. Quest. v. 16. Why Dauid be sought the Lord for the child whom the Prophet said should die Dauid doth not herein oppose himselfe to Gods will 1. He might thinke that this commination was conditionall that vpon his teares and repentance the Lord might reuerse his sentence as he did when Hezekiah was sicke and when Ionas preached against the Ninivites 2. And although these examples followed after Dauids time yet there were the like before as Dauid might remember how the Lord commaunded Abraham to sacrifice his sonne yet it pleased him otherwise and the Lord threatned to destroy Israel but he was entreated to spare them at the intercession of Moses Numb 14. 3. And Dauid herein onely shewed his naturall affection still subordinating his prayer to the will of God as Christ did to shew his humane condition when he praied that the cuppe might passe from him 4. Hereby also Dauid sheweth his confidence how sure and certen he was that the Lord had pardoned his sinne seeing he was bold to make intercession for his son Pel. 22. Quest. v. 18. Vpon what seauenth day the child died and what is gathered thereupon 1. Borrhaius saith it was the seuenth day of his sickenesse which is a criticall day for then the sickenes vsually abateth or encreaseth more But this being a sicknes sent of god vpon this child there was no vse of any such naturall obseruation therfore it is agreed by the Hebrewes that it was thâ— seauâ—nth day from the birth of the chiâ—d so also Iun. Mart. 2. Now in that this child dying vpon thâ— seauenth day was not circumcised and yet Dauid was cheared after the childs death aâ— not doubting of the saluation thereof Dauid was not then of that minde which the Romanists are of now to thinke his child damned for want of circumcision as they hold all infants dying without baptisme to be excluded heauen But gratia non est alligata symboliâ— Gods grace is not â—ied vnto the signe Controv. The contempâ— not the want of baptisme condemneth The Romanistâ— themselues allowe of that distiâ—ction of baptisme fluminis flaminis sanguinis the baptisme of water of the spirit of blood that the martyrdome of the Saints that shed their blood for Christ the inward worke of the spirit supplyeth in many thâ— want of baptisme by water Mart. Pellic. 3. We see by this president that God may often refuse his owne seruants in temporall things for Dauid obtained not his petition here Osiand 4. And in that this child liueth not but Salomon next borne liued therein is shadowed forth the old man which must die in the members of Christ and the newe man which must liue vnto God Borrh. 23. Quest. v. 20. Whether Dauid was not vncleane and his house by the dead corps of the childe 1. Whereas there is a Law Numb 19.14 that when one died in a tent all that came into the tent and whatsoeuer was in the tent should be vncleane seuen dayes and yet Dauid presently after the death of the infant washed himselfe and went vp into the house of God the places are thus reconciled that Dauids house must bee supposed to be verie large the verie place where the child died was vncleane as the tent was wherein any died but it is like that Dauid came not at that place nor neere the infant All his house could not thereby be made vncleane for the Arke of God was at this time in Dauids house in a Tabernacle which Dauid had prepared for it Martyr 24. Quest. v. 23. Why Dauid leaueth weeping the child beeing dead 1. One reason was because Gods will now appeared that hee would not retract his former decree concerning the death of the child Osiand for then if he had continued praying still he should seeme to haue spurned against Gods will 2. Though Abraham beleeued that God could haue raised vp Izaak from the dead when he was commaunded to sacrifice him Hebr. 11.19 yet Dauid had no such hope here because hee had no such promise of this child as Abraham had of Izaak Mart. 3. An other reason why Dauid ceaseth mourning is because no singular thing had befallen the child he was borne to die and Dauid himselfe should also follow after Pellic. 4. Some doe gather a third reason why Dauid stayeth mourning because he was perswaded the child was well for he saith he should goe vnto him but of his owne saluation he doubted not the rest of our writers doe interpret this phrase generally of beeing dead as likewise that which the counterfeit Samuel said to Saul to morrow thou and thy sonnes shall be with me 1. Sam. 28.18 But I rather thinke with Augustine that the speciall estate and condition of the dead is thereby insinuated and thereupon hee doth collect that it was not true Samuel which appeared to Saul because he telleth a lie Ad Simplic lib. 2. qu. 3. for magno intervallo separari bonis à mâ—lio legimus c. we finde that the good are a great way separated froÌ„ the euill in the next world And this phrase is like to that when the Patriarcheâ— are said to bee gathered to their people See Hexapl. in Genes c. 25. qu. 15. that is not onely dead but in the state of grace associate vnto the blessed companie of Saints in heauen 5. But why doth not Dauid mourne for this infant and yet made such lamentation for Saul Ionathan Abner Absalom Dauid mourned for some of them because the commonwealth sustained great losse by them and for others because they died in their sinnes as Absalom here is no such cause in respect of the one or the other Mart. 6. This example of Dauid in praying for the liuing child but ceasing to pray for him beeing dead euidently conuinceth the errour of the Romanists Controv. Against pâ—ayer for the dead who make superstitious prayers and intercessions for the dead Dauid here sheweth that it is in vaine to pray for them which are departed Borrh. Mart. 25. Quest. v. 24. How Dauid comforted Bathsheba now called his wife 1. Bathsheba was in heauinesse not onely for the death of the child but because of the sinne which they had committed and therefore Dauid did his part to comfort her Osiand 2. The Hebrewes thinke that Bathsheba refused to companie with Dauid least that child might
because the bodie is much altered in such acts of raging and burning lust and the affection is chaunged withall But if the reason hereof were naturall it would alwaies haue the same effect yet it hath not for after that Shechem had rauished Dinah Iacobs daughter he loued her ardently still and affected her mariage 2. R. Kimhi and R. Solomon thinke â—hat this was the cause Thamar had hurt Amnon in striuing with him and she had railed vpon him calling him foole and giuing him such other opprobrious termes But it appeareth by Thamars answer that there was no cause at all giuen on her part of so great hatred v. 16. 3. P. Martyr thinketh the reason thereof proceeded from the trouble and perplexitie of his conscience beeing ashamed of that which hee had done as the Apostle saith What fruit had yee in those things whereof yee are now ashamed Rom. 6.22 But if Amnon had had any remorse or feare of any shame before God or men he would neuer for his owne credite sake haue thrust her out in such disgrace 4. But one reason hereof is the difference betweene inordinate and vnlawfull lust which endeth with hatred and lawfull loue which still more increaseth and such are the baites and allurements of sinne which haue a pleasant tast at the first but in the end bite like a serpent therefore one well-saith voluptates non venientes sed abeuntes contemplandas that pleasures must be considered not as they come but as they go Borrh. 5. But the greatest cause of all is Dominum sic instituisse that the Lord had so appointed that this sinne should not be kept secret that it might redound to the chastisment and correction of Dauid Pellic. Mar. 9. Quest. v. 19. Of Thamars lamentation 1. She sheweth her griefe by these three signes she put ashes on her head rent her garments and laid her hands on her head which was a signe of mourning Ier. 2.37 2. Some read she rent talarem tunicam her side garments so Ioseph Lat. Pellic. but beside that the word passâ—n signifieth rather variam Vatab. versicolarem Iun. polymitam Mart. a garment of diuerse peeces or colours it is noted v. 18. to haue bin a peculiar garment to Kings daughters so was not a long and side garment but particoloured garments were had in great estimation Iud. 5.30 therefore Iacob made Ioseph such an one because he loued him Gen. 37.3 Genevens 3. She cried out as she went not forbearing to crie out of her brother and to shew what he had done as some thinke Mart. Pellic. but it seemeth rather that she did not expresse the cause of her griefe Osiand for then Absalom needed not to haue said vnto her afterwards hath Amnon thy brother beene with thee and his counsell had come too late that she should be quiet because hee was her brother that is his shame would be the shame of them all and as she was the Kings daughter so he was his son and that the Eldest and therefore hee would haue respect to the one and the other Iun. if she had blazed his name alreadie this perswasion of her brother had come out of time 10. Quest. v. 21. Of these words Dauid when hee heard these things was verie wrath whether Dauid sinned not in sparing his sonne 1. Some doe thinke that Dauid did purpose to punish his sonne for this follie or villanie rather but like a wise man he deferred it watching his best opportunitie as he dealt with Ioab and Shemei Osiander But it seemeth otherwise that Dauid had no such intendment for it was two yeares after before Absalon was reuenged of Amnon 2. An other opinion is that Amnon might repent him of his sinne and therefore Dauid pardoned it but though repentance doe make reconciliation betweene God and the offender yet they which publikely transgresse should not be freed from the punishment which is afflicted for the good example of others Mart. 3. Some thinke that it was not death to force a maid not betroathed for that law Deut. 22.25 is concerning such as are espoused But it must further be considered that she was his sister and so he committed incest which was worthie of death And beside it was death for a virgin to play the whoare in her fathers house Deut. 22.21 the like penaltie also lay vpon the sonne 4. Others excuse Dauid because this matter was not proceeded iudicially before him Thamar accused not her brother vpon Absaloms aduise and therefore Dauid the fact beeing not prooued iudicially before him could doe nothing Borrh. In this case Dauid should haue sifted out the matter himselfe otherwise Heli might haue bin by the same reason excused for his lenitie toward his sonnes 5. Pellican addeth further that Dauid beeing guiltie of the like sinne himselfe vsed conniuence toward his sonne 6. But Dauid can not be herein excused he was too remisse and indulgent toward his children As he was vnwilling that Absalon should be slaine after he was entered into that vnnaturall and rebellious action neither did he punish Adoniahs aspiring mind that while his father yet liued would haue taken vpon him to be King And herein most of all Gods worke is to be considered quod Dauid corrigere noluit Deus punivit God punished that which Dauid would not correct God so in his secret wisedome disposed that Dauid should let Amnon goe vnpunished that the other iudgement of the sword threatned against Dauids house might take place Mart. 11. Quest. v. 28. Vpon those words of Absalon smite Amnon kill him Why the Lord suffered a sword to be drawne out against Dauids familie hauing forgiuen his sinne True it is that the Lord had said to Dauid by his Prophet Nathan that the Lord had put away his sinne hee should not die yet some chastisement remained still quae non poenae vim sed medicinae obtinet which was not as a punishment but as a medicine And for these causes doth the Lord lay afflictions vpon his children euen after the remission of their sinne 1. Vt sit quod nos admoneat nostrae miseriae c. that we may haue somewhat alwaies to admonish vs of our miserie 2. Vt sit materia inuoâ—andi Deum that we may still haue occasion to call vpon God and flie vnto him in our afflictions and necessities 3. That the members of Christ may be conformable vnto the head For if we suffer with him we shall also be glorified with him Rom. 8.17 So the Apostle saith I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Coloss. 1.24 Not that any thing is wanting to the personall sufferings of Christ but because Christ suffereth together in his members they are called the afflictions of Christ. 4. But here we must take heed of the errour of the Romanists who thinke that the seruants of God doe satisfie for their sinnes by their afflictions Borrh. But seeing no affliction happeneth vnto Gods children
arguments whereby the woman seeketh to perswade Dauid 1. She returneth the Kings words vpon himselfe that seeing hee had giuen sentence that her sonne should be spared he should be found faultie himselfe if he shewed not the like mercie to Absalom Iun. 2. Her second reason is v. 14. taken from our mortall state and the necessitie of death seeing such is our condition as that wee must all needes die and there is no turning againe in this world like as water which is spilt cannot be gathered vp againe she hereby mooueth compassion that Dauid would not take away Absaloms life before the time Mart. 3. An other reason in the same verse is taken from Gods prouidence neither hath God taken away his life c. that is God hath preserued Absalom aliue and hath appointed meanes that is put into the peoples head to make request for him that is banished Iun. and here also shee hath relation to the cities of refuge which God had appointed for the rescue of involuntarie man-slayers Mart. and secretly shee insinuateth how the Lord had spared Dauid and did not take away his life after he had sinned Osiand 4. She further vrgeth the common perill and danger of the people saying v. 15. the people haue made me afraid their state and condition is to be feared if Absalom the hope of the kingdome returne not Vatablus thus interpreteth the people terrified me and told me that if I should directly make request for thy sonne thou wouldest be angrie and this is the cause of my couert speech P. Mar. thus the people thought I should make request in vaine yet I was bold to speake Osiander the people vrged me after I had entreated for mine owne sonne to make mention of Absalom also and that if I did it not I should greatly offend But the first sense is most fit for so the application of the parable to Absalom shall be correspondent to that which shee alleadged for her sonne that if he died her sparke should bee put out and so Absalom was the hope of the people 5. Further vers 16. shee sheweth the inconuenience that would followe propounding it in her person and her sonnes that as they should be cut off from their inheritance for her sonne beeing slaine she should not liue long after so Absalom beeing in exile should be destroyed from the inheritance of God and so fall away to idolatrie Mart. this argument Dauid in the same tearmes had vrged against Saul 1. Sam. 26.19 They haue cast me out this day from abiding in the inheritance of the Lord saying goe serue others gods 6. Then she propoundeth the common profit the word of my Lord the King shall now be for rest that is ad publicam tranquilitatem it shall be for the common tranquilitie and peace 7. She proceedeth and inserteth the commendation of the King comparing him to an Angel both in vprightnesse of iudgement and in dexteritie of iudging Bor. not doubting but â—hat as an Angel so graciously without passion he would heare her request Osiand and be constant as an Angel in keeping his princely promise Pellican and that as he had giuen sentence on her side in her priuate cause so that setting aside all humane affection he would in simili causa idem iudicium ferre giue the same iudgment in the like cause concerning his sonne Absalom Iun. 8. She concludeth with the cheifest benediction of all the Lord thy God shall be with thee when thou hast performed my request the Lord shal prosper thee in thy gouernment and thy kingdome shall flourish and God shall be with thee in all thy enterprises Iun. Mart. 8. Quest. v. 19. Whether the woman be to bee blamed for reuealing Ioabs counsell 1. Pellican noteth hereupon how dangerous a thing it is to commit any matter of secrecie vnto women that cannot hold because this woman concealed not Ioabs counsell 2. But the woman beeing asked and straightly charged by the king could not doe otherwise she knewe that the king was wise euen as an Angel of God to finde it out if shee had denied it and so shee should haue beene to her great shame found to be a lyar Vatabl. 3. And it may seeme not improbable that she and Ioab had agreed that shee should in the ende discouer the matter for Ioab was present as may be gathered v. 21. readie to second the womans petition as he should see cause Mart. 4. And in that shee maketh Ioab the author of this course that shee should change her speech and speake parable-wise their opinion is confuted which thinke the woman spake as the thing was concerning her two sonnes for here shee confesseth that she was taught by Ioab to change her forme of speach Mart. 9. Quest. Whether Dauid did well in sparing Absalom 1. Dauids conniuence herein in not causing Absalom to be put to death for killing his brother Amnon neither is absolutely to be condemned as transgressing the lawe which requireth capitall punishment to bee laid vpon those which committed wilfull murder to the which opinion P. Martyr enclineth adding further non de suo sed de Dei iure largitur qui homicidae parcit he which spareth a man-slayer doth not giue any thing of his owne right but of Gods c. for Dauid did what hee could he caused him to liue in banishment three yeares cap. 13.38 then he was hardly entreated to giue him leaue to returne and at his returne he would not suffer him to see his face for two yeares more v. 28. Dauid could not put him to death because he was beloued of the people 2. Nor yet can this fact of Dauid be iustified that he did well in sparing of Absalom and not punishing of him the example of Cain who killed his brother Abel and yet was spared by his father Adam is nothing like for God gaue speciall dispensation at that time to Caine to prolong his dayes but to his greater confusion and beside Cain was preserued for the necessitie of procreation in those dayes there is not the like reason why Absalom should be spared here 3. Therefore the meane way is best neither to condemne or iustifie this fact of Dauid as seeming to impugne the lawe of Moses nor yet to justifie it excused it may be by diuerse circumstances 1. there were no accusers or reuengers which followed this crime against Absalom 2. he was the kings sonne and desired of the people 3. he considered that it was Gods iustice vpon Amnon 4. And beside here was Gods secret worke in so disposing that Absalom should bee reserued for a greater punishment Borrh. 10. Quest. Why Dauid would not admit Absalom to his presence 1. Dauid would not at the first suffer Absalom to see his face least he might haue bin thought scelus homicidij leuiter aestimare to make but small account of man-slaughter Osiand 2. And by seeing Absalom the memorie of Amnons death might bee reviued 3. It is like also that it would
appointed by the Prophet but the tearme of three daies it is like that the plague so long continued Iun. Osiand 5. But then it will be thus obiected 1. That God should not then be said to repent him if nothing had beene reuersed of the former sentence wherein the Lord doth not shew himselfe mutable but such threatnings are conditionall as that was against Ninniveh vpon Dauids repentance the time was shortned 2. Neither needed the Angel haue beene bidden by the Lord to hold his hand if the time of three daies were expired Mart. But hereunto it may be answered 1. That God is said to repent him after the phrase of man not onely of that which hee purposed to doe but of that also which he hath done as Gen. 6.6 it repented him that hee had made man as there his iustice is signified by that phrase because he purposed to destroie man as if he had not beene made so here his mercie is insinuated in hauing compassion vpon the people as if hee had beene some for their harmes 2. The Angel is bid â—o stay his hand it beeing now the third day so that all this day the Angel might haue gone on smiting if the Lord had not staied him the third day was now begunne but not compleat and finished 13. Quest. v. 15. Of the greatnesse of the plague which was sent vpon Israel 1. Iosephus thus describeth the manner of this plague that it tooke some suddâ—nly with great paine and bitter pangs who so died some lingred longer of the disease and died vnder the Phisitians hands some were all of a suddaine smitten with blindnesse and at once depriued of the sight of their eyes and the light of their life some as they went to burie their dead fell downe dead themselues 2. The number which died of this plague within the compasse of these three daies was 40. thousand so many men died that Dauid might be punished in the same thing wherein he had sinned hee was lifted vp in mind because of the multitude and numbers of the pâ—ople and now their numbers are diminished and empaired Osiand 3. It is like that many women and children might be swept away with the pestilence but they are numbred to the plague who before were numbred for ostentation And it is not vnlike but that many good men tasted of this temporall chasticement as Daniel and Ieremie went into captiuitie Mart. 14. Quest. v. 16. How the Lord is said to repent him of the euill 1. The Lord is not as man that hee should repent but he is so said to repent because of the effects of those which repent which is to cease and to giue ouer as they doe which doe repent them of any thing and in that sense the Lord here repenteth because he biddeth the Angel stay his hand Mart. 2. Beside this phrase sheweth the inclination of God vnto mercie like as a father is grieued when hee is forced to correct his sonne and had rather that no cause were giuen him of such chasticement Osiand 3. God spared Ierusalem at Dauids intercession because it was the place which he had appointed for his Sanctuarie Pellican 4. But God herein altereth not nor chaungeth but as he had determined to spare Ierusalem so likewise he had appointed the meanes to shew this mercie at the supplication of Dauid which though it be set downe after yet he first at the sight of the Angel humbleâ— himselfe and then the Lord repented him of the euill 15. Quest. Of Dauids humbling himselfe and offring to be punished for the people 1. It pleased God that the Angel should be seene in a visible shape with a sword in his hand that Dauid thereby might be mooued and stirred vp to humble himselfe and that the Lord thereupon might shew mercie 2. Hee confesseth his sinne not accusing the Lord as of iniustice that he had smitten the people vndeserued but their sinnes he knew not his own he knew which had iustly deserued that plague 3. Herein Dauid sheweth himselfe a most louing shepherd to his people and subiects tâ—at offereth himselfe vnto the daunger for them that he and his house which were the principall in this action of numbring the people might answer the punishment Chrysostome writeth that the shepheards in Cappadocia haue such a loue vnto their flocke that sometime for three dayes together in following them Hom. 15. Epist. ad Roman they are ouerwhelmed with the snowe and yet they endure it and in Lydia how farre they trauaile with their sheepe for a moneth together in the waâ—t deserts and parching heat of the Sun who therein doe teach such as are shepheards of men that they should euen not spare their owne liues for their common good 4. Diuerse among the Heathen as Godruâ— the Curij Decij did aduenture and gaue their liues for their countrie but they did iâ— in a vaine ostentation seeking therein their owne praise or in a ciuill respect onely of honestie but this offer of Dauid proceedeth from true â—haritie wrought by faith 5. Now Dauid all the time of this plague humbled himselfe as is most likâ— in praier vnto God but vpon the sight of the Angel he iâ— more effectually mooued wiâ—h compassion and especially because Ierusalem which was the citie and glorie of the kingdome was now next And hitherto Dauid offred not himselfe to the plague because as Chrysostome coniectureth Chrisost. ibid. he still expected and made account himselfe to be taken away in â—his plague but now seeing that it was Gods will to spare him he doth voluntarily offer himselfe Mart. Quest. 16. v. 21. Why Dauid buildeth an Altar vnto God in the threshing floore of Araunah 1. It pleased God to make choice of this place because it pleased him there to haue a house built vnto himselfe and why here rather then at Gilgal Silo Nob Mispah Gibeon where the Tabernacle was at this present no other reason can be giuen then because it so pleased God as in the daies of Elias there were many widowes yet the Prophet Elias was onely sent to the widowe of Sarepta Mart. 2. This beeing the principall cause yet other things concurred this was the same place the hill Moriah where Abraham would haue sacrificed Isaac and in the same place namely at Ierusalem Christ the sonne of God offered vp himselfe in sacrifice 3. And in this place the benefit was receiued there the Angel held his hand and put vp his sword into his sheath as it is said 1. Chron. 21.27 therefore in that verie place Dauid offered sacrifice to shew his thankefulnesse 4. And an other reason is yeilded why in that place Dauid built an Altar because beeing afraid of the sword of the Angel and the daunger beeing present he could not goe vnto Gibeon where the Tabernacle then was 1. Chro. 21.30 Quest. 17. v. 23. What this Araunah the Iebusite was 1. Hee is called also Ornan 1. Chron. 21. it was no straunge thing in those daies for