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
challenged into the field a Christian may take the challenge because otherwise it will redound to his great dishonour Contra. But a mans life ought to be dearer vnto him then his honour or fame and therefore he ought not to hazard the more pâ—â—ncipal to preserue the lesse beside the profession of a Christian which is to suffer wrong and not to seek reuenge is hereby disgraced which euery man ought more carefully to preserue from blot then his owne name Fourthly some thinke that when a battell is pitched it were better that a few men should trie it for the whole campe rather then there should be a generall effusion of blood Contra. If the cause of such warre be iust as without a iust cause no warre ought to be enterprised this were to betray the goodnes of the cause in committing such a triall And further the meanes should be neglected which God offreth which is by a iust battell to decide the cause Fiftly if the Magistrate beeing corrupt doe giue sentence against the Innocent to die vnlesse he will trie it by the sword with his aduersarie in this case also some giue allowance to such cumbates Contra. The innocent is rather with patience to abide euen the hardest sentence of the vniust Magistrate then to commit sinne in the killing of an other for we ought rather to die then sinne 3. It will now on the other side be obiected 1. That seeing warre is lawfull and these manomachies are but a kind of warre they are as lawfull 2. Lots were lawfull but these singular cumbates are but a kind of lot 3. Dauids cumbate with Goliah was lawfull Contra. 1. There is great difference betweene warre and a monomachie or sole fight because there the battell is ioyned together by the strength and helpe of many one companie seconding another but here the aduenture lieth vpon a few and in Scripture we haue presidents of the one but not of the other 2. In the casting of lots there followeth no slaughter as in this case therefore they are vnlike for though Ionas were taken by lot yet he was cast ouer board by his owne direction hauing a propheticall instinct 3. The like is to be answered concerning Dauid that he tooke that enterprise in hand by the extraordinarie motion of Gods spirit 4. Yet there is a kind of Monomachie that is commendable in a Christian which is the spirituall and internall cumbate betweene the spirit and the flesh whereof the Apostle speaketh I see an other law in my members rebelling against the law of my minde Rom. 7.22 Mar. 12. Quest. v. 17. Who they were which were slaine in this skirmish 1. The 24. which were chosen on each side twelue were all slaine they one killed an other there was not one left which may seeme the more strange that euery one of them assaulted one another in such sort as that all of them fell downe wounded which sheweth with what egernes of mind this fight was prosecuted 2. But afterward these champions beeing thus slaine the other armies ioyned and Abners men were put to the worse Ioseph Quest. 13. v. 16. Of the name of the place called chelcath hazzurim 1. Some read the place was called S.L.B.G. but in the originall it is hee called that is euery one as Iun. or he which first gaue the name Vatab. 2. As for the name some giue the interpretation of it as the field or portion of the strong Iun. Lat. or the part of the lyers in waite Sep. or the inheritance of the killing of the strong C. or the portion or field of the sword points for tzur signifieth both strong and the point of a sword and chelkah is taken for the part or portion of a field Gen. 33.19 Iun. 3. But sâ—eing it is the proper name of a place the originall name is better retained euery one called it chelkath hazzurim so read Mont. Pag. B.G. 3. This name then was taken vp as a monument not of true fortitude but of cruell rage shewed in that place Mar. 14. Quest. v. 18. Of Asahels swiftnesse of foote 1. This Asahel was brother vnto Ioab and Abishai who were all in this battell and he is numbred among Dauids Worthies 1. Chron. 11. Mar. he is said to be swift as a roe by a kind of hyperbolicall speech as Saul and Ionathan are said to be swifter then Eagles chap. 1.23 Iosephus writeth he was so swift that he did not onely contend with men but with horse in running 2. Here in Asahel we see that saying of the Preacher verefied That the race is not to the swift nor the battell to the strong Eccl. 9.11 the swiftnes of Asahel to the which he trusted too much was the cause of his ruine which teacheth that we ought not to be too confident vpon our strength or any other gift No man is to trust in his strength or swiftnesse or any other internall or external gift either inward or outward Iosias a good Prince trusting to his strength and going against Pharaoh which he needed not to haue done was slaine in the battell Cicero his eloquence was the cause of his confusion Milo so renowned for his strength hauing rent an oake with his armes was caught in the cleft the tree returning againe to his place and was there left to be a prey to the wild beasts Mart. 15. Quest. v. 21. Of these words Take thee one of the young men 1. Some thinke that Abner meaneth if Asahel were afraid to returne alone that he should take any one of the young men to beare him companie and if he were afraid of him he should take away from him his weapons Chimh whom Vatablus followeth 2. Iosephus thinketh that he couenanteth with Asahel so that he would depart and let him alone that he should take any young mans armour in the host and so goe his way 3. But the meaning is thus rather that he would haue him trie his manhood with any other souldier of the host and not with him least he might after repent him Mart. and so he giueth him leaue to encounter with any of his souldiers to slay him and take his spoyle wherein the fashion and guise of captaines is seene in these daies that make small account of the life of their common souldiers Osiand 16. Quest. v. 23. Of the death of Asahel 1. Abner assaid by all meanes to perswade Asahel to desist and leaue off to follow him for he was afraid of Ioab Asahels brother if he should kill Asahel least this might be an hindrance vnto the peace which he hoped to make with Ioab Mar. or it might come into his mind as afterward chap. 3.18 that the kingdome should be established in Dauid and that Ioab should be a great man with him and therefore he was loath to offend him Borr. 2. And by this ruine of Asahel we see it pleaseth not God that euen an enemie especially offering peace and reconciliation should be too eagerly pursued as that
wise saying of the elder Scipio is remembred Viam hosti fugienti muniendam that a way is to be â—â—de euen to an enemie when he flieth Borrh. 17. Quest. v. 26. Of Abners perswasion to Ioab to giue ouer The Sunne beeing now set and so by Gods prouidence the opportunitie of further prosecuting the battell beeing cut off and beside Abner and his men standing vpon their gard both flocking together on an heape and taking the aduantage of the place vpon an hill Iun. then Abner beganne to mooue Ioab to cease pursuing them and thereunto he vseth three reasons The first is from humanitie that he should not suffer the sword to deuoure alwaies for warre beeing one of those things which is not desired for it selfe but as it tendeth to peace it must be vsed in measure such things as are to be desired for themselues can not be too much followed as vertue honestie but those things which are desired and sought to some other ende must be limited and confined The second is that euen such victories are not without losse and griefe euen vnto those that haue the better as the Israelites when they did fight against Beniamin though they ouercame them at the length yet they were twice foyled before Iudg. 20. Mart. Beside saying it will be bitternes in the ende he sheweth that his souldiers beeing in despaire of victorie if they were still vrged and pursued might in the bitternesse of their heart be prouoked and so seeke to reuenge themselues as a beare rageth beeing robbed of her whelps Pellic. His third reason is from their affinitie because they were brethren The Romane Chronicles make mention that in the battell betweene Sylla and Câ—nna and Marius one brother chanced to kill an other and after he perceiued that he was his brother he drew out his sword and killed himselfe It is therefore a forceable perswasion vnto peace because they are brethren Mart. 18. Quest. v. 27. Of Ioabs answer to Abner 1. Ioab refuseth not to be aduertised by his enemie and to heare reason from him for the truth is to be receiued at whosoeuers hand Mar. 2. Ioab knowing it was Dauids minde rather to obtaine the kingdome by peaceable meanes then by crueltie and bloodshed was content to giue ouer the battell vpon this occasion for this time for the warre continued still after this betweene the house of Dauid and the house of Saul Borr. Mar. 3. Ioab laieth the fault vpon Abner protesting in the name of God that if Abner had not first prouoked them to battell they had giuen ouer in the morning when no assault was yet made Mar. Iun. Osiand 19. Quest. v. 29. Of Bithron through the which Abner passed 1. Some read Bethoron as the Latine translatour Pellic. Borr. Bish. but Bethoron the vpper and Bethoron the neather were both on this side of Iordan this was beyond Iordan Borr. 2. The most read Bithron making it a proper name Pag. Montan. Vatab. Genev. but we doe not read that all that countrey beyond Iordan was called by one peculiar and proper name 3. I rather condescend to Iunius that it is here rather an appellatiue then a proper name and signifieth the separate or diuided countrey for so Bether signifieth separation as Cant. 2.17 the mountaines of Bether that is of separation so the Septuag read not much differing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole plaine the meaning then is that Abner and his men went through all the countrey on the other side of Iordan which was diuided from the rest of Israel by the riuer Iordan till he came to Mahanaim where Ishbosheth was 29. Quest. v. 31. Of the lawfulnesse of warre 1. In that Ioab by Dauids authoritie did encounter with Abner and his men and obtained victorie of them and smote of Abner and his men 360. men we see that it is lawfull for Christians now also vpon iust occasion to wage battell as may appeare by these reasons and places of Scripture 1. Iohn Baptist when the souldiers came vnto him did not bid them renounce their calling but onely saide Doe violence to no man neither accuse any falsly c. he would onely haue them to keepe within their bounds 2. Cornelius the Centurion Act. 10. pleased God in that calling and his prayers were heard and almes accepted before God 3. God gaue diuerse lawes vnto his people concerning warre as Deut. 20.6.7 it is prescribed who should be exempted and freèd from battell and in what manner they should behaue themselues in battell v. 10. but if it had beene vnlawfull at all to make warre it would rather by law haue been altogether prohibited and restrained then by certaine orders and rules commended 4. Warre also is ascribed vnto God as Exod. 17.16 The Lord will haue warre with Amalek and Dauid is said to fight the battels of the Lord 1. Sam. 25.28 But God is not the author of euill 2. But as it is lawfull to wage battell so yet euerie kind of warre is not lawfull These conditions then therein are required First that warre is not to be attempted without the authoritie of the Magistrate for to him the sword is committed as the Apostle saith He beareth not the sword for naught Rom. 13.4 therefore it is not lawfull for priuate men of their owne head to beare armes but in case of extreame necessitie as where the enemies make sodaine inuasion when there is no time to consult with the Magistrate who yet haue the secret consent and authoritie of the Magistrate whose will is that his subiects should be preserued from wrong Secondly the cause of warre must be iust and honest as to deliuer the oppressed to suppresse the enemies of God to recouer things wrongfully taken away and for such like causes Thirdly it must be enterprized with a good minde not to seeke reuenge or with a desire to the spoile of the enemies or to grow rich by warre as mercenarie souldiers for no other cause loue warre but first all honest meanes must be vsed for peace before warre be attempted and then the other conditions concurring they must proceede to battell setting before them chiefely the glorie of God to the ende they may liue in peace 3. The contrarie obiections of the Anabaptists The Anabaptists reasonâ— answered who denie it to be lawfull for châ—istians to make warre that hold it not lawfull for Christians to wage battell are these 1. Our Sauiour Christ saith Resist not euill whosoeuer will smite thee on the right cheek turne to him the other also 2. Christ said to Peter Hee that smiteth with the sword shall perrish with the sword 3. S. Paul findeth fault with the Corinthians for going one to lawe with an other 1. Cor. 6. much lesse is it lawfull to goe to warre 4. Christ in the parable would not haue the tares weeded out but to remaine vntill the time of haruest therefore warre is not to bee taken in hand for to purge the euill 4. Christ saith vnto
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