the warre ought by Dauid to haue beene protected Vriah himselfe also was an innocent and harmelesse man and therefore the sinne was the greater 4. Dauids person also beeing considered the offence was the heauier who was a Prophet and a King and therefore gaue great offence by this euill example Borrh. 3. The Hebrewes to excuse Dauids sinne haue deuised that it was the vse that they which went to battell gaue their wiues a bill of separation to marrie where they would But this is their fiction for if there had beene any such vse to make it lawfull to marie such women so separated by bill of diuorce what needed Dauid so to haue practised against Vriah and why did the Prophet afterward reprooue him But if they say such a bill was but to take place after the husbands death then was it superfluous for by death without any such bill the marriage was fully dissolued Martyr CHAP. 12. 1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid DAuid had a sonne called Nathan c. 5.14 but he could not bee Nathan the Prophet Mar. as may appeare by these reasons 1. Nathan was borne vnto Dauid in Ierusalem and therefore in respect of his yeares could not then be a Prophet when Dauid consulted with Nathan about the building of God an house which was in the beginning of his raigne in Ierusalem c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne and to declare the iudgements of God against him That the Lord would raise vp euill against him euen out of his owne house Dauids owne sonne had not beene a fit messenger of such hard tydings neither would his speech haue beene so much regarded at Dauids hand 3. Therefore as Dauid had Gad the Seer to aduise him before so now he hath Nathan the Prophet 2. Quest. How long after Dauids adulterie Nathan was sent vnto him 1. It is euident that Dauid slept in this sinne toward 10. moneths Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet after so long a time Nathan was sent vnto him not as some thinke as watching his best opportunitie because when the heate of mens affections is allayed it is the fittest dealing with them for the more one is grounded by continuance in his sinne the more hardly is he brought to repentance 2. Neither is it like that Dauid in the mean time was otherwise admonished and put in minde of his sinne as by reading the scriptures and by remembring himselfe of Vriah his words vnto him Mart. for it appeareth by Dauids answer to Nathan wherein he giueth sentence against himselfe that Dauid was not yet awaked from his sinne 3. But it pleased God thus long to deferre the Prophets comming vnto him that herein might appeare the weakenesse and impotencie of our nature which is neuer able of it selfe to rise vnto repentance Osiand 4. And God herein also manifesteth his loue toward his elect in that he will not suffer them to lie downe in their sinne but euer calleth them home in time Pellic. 3. Quest. Why Nathan speaketh to Dauid in a parable 1. Iosephus thinketh this to be the reason thereof because Nathan beeing a prudent man considered that Princes were headstrong dum affectibus suis rapiuntur while they are carried with their affections and therefore he concealeth at first the threatening of iudgement but Nathan had experience of Dauids mild nature specially in matters to God-ward and therefore this was not the cause 2. But Nathan speaketh in parable 1. both to keepe a meane and measure in his reprehension that it should not be too sharpe Mar. 2. Non invadit durius quia praenouerat conuertendum hee doth not set vpon him roughly because he knewe that he should be conuerted Pellic. 3. And by this kind of couert speech Dauid is brought to giue sentence against himselfe 3. Some thinke that Nathan spake this vnto Dauid in the hearing and presence of his captaines and Princes but it is more like that Nathan did admonish him priuately the more easily to winne him Mar. 4. And Nathan reuealing vnto Dauid his sinne in particular as though he had bin therein of his counsell receiued this direction no doubt from the Lord. 5. Though Dauid himselfe were a Prophet yet a Prophet is sent vnto him tanquam medicus ad medicum sed sanus ad aegrotum as one Physitian to an other but the sound to the sicke as Chrysostome saith 4. Quest. v. 4. Of the stranger that came to the rich man 1. Rupertus by this stranger vnderstandeth the deuill who came vnto this rich man Dauid who would not be entertained with any of Dauids owne wiues whom Dauid might lawfully vse but stirreth him vp to desire strange flesh 2. Some more fitly by this stranger would haue concupiscence vnderstood which should haue but a strangers entertainement with vs not be as an in-dweller Mart. Osiand 3. But it is not necessarie to presse euery part of a parable it is sufficient if it hold in that wherein the application consisteth as the purpose of the prophet here is to lay open the wrong which Dauid had done in taking his neighbours only wife himselfe hauing many 5. Quest. v. 5. Whether the sentence of death pronounced by Dauid were according to the Lawe The Lawe of Moses against theft was that the theife should restore fiue oxen for one and fowre sheepe for one Exod. 22.1 but here Dauid giueth sentence of death against the oppressor 1. Some thinke that Dauid thus speaketh onely to exaggerate the offence not as meaning he should die like as a Iudge may say to shewe the greatnesse of the male-factors offence that he is worthy of a thousand deaths but it appeareth by Nathans answer afterward vnto Dauid vpon his repentance v. 13. thou shalt not die that Dauids meaning was that such an offender indeede was worthie to die and so Iosephus also vnderstandeth it 2. Some answer that it was in the Iudges power to adde to the punishment or take from it pro ratione circumstantiarum according to the circumstances Martyr which may indeede bee safely affirmed in punishments of the same nature and kind as in pecuniarie mulcts and corporall castigations but to change the kind of the punishment as to inflict death vpon the malefactour where the lawe imposed not the penaltie of death might seeme an open and apparant transgression of the lawe 3. Therefore the best answer is that euen by Moses law some kind of theft might be censured with death as he that did breake thorough an house he might be slaine Exod. 22.3 this theft then beeing ioyned with rapine and violence and beeing a theft of wantonnesse not of necessitie as when one stealeth to satisfie his hunger might iustly receiue the sentence of death 4. And beside Dauid adiudgeth that he should restore foure fold according to the Law Exod. 22.1 but some vnderstandeth dubble fourefold that is
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
the law that had many wiues or some concubines beside their wiues liued in adultery which is no waies to be admitted and the word adulterium properly signifieth alterius adire thorum to goe vnto an others bedde But now seeing Adulterie is either simplex simple when one of the parties is married or duplex adulterium double adulterie when both parties are married there is no warrant from Moses lawe to punish single adulterie on the mans behalfe with death 4. Our blessed Sauiour Ioh. 8.11 did dismisse the adulterous woman not giuing direction that she should be stoned to death But here diuerse answers are made 1. That because they came to tempt Christ either to accuse him of too much seuerity in condemning her and so he should loose the fauour of the people who commended him for his clemencie or as a transgressor of the law if he freed her he doth so answer the Pharises as that they should neither way haue aduantage against him 2. He doth not condemne her because he medled not with the Magistrates office 3. He sawe her penitent and therefore absolueth her 4. He was no witnesse of her sinne and therefore could not accuse her Mart. Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe they could haue taken no exception vnto Christ in ratifying of Moses law if it had pleased him that the rigour thereof should haue remained still therefore that was not the cause of his silence therein 2. Though as a Magistrate he would not inflict punishment yet as a teacher hee might haue giuen direction as he did in an other case concerning the bill of diuorce Matth. 19. 3. The inward repentance did not dispense with the outward punishment which was for the example of others 4. Christ needed not in this case to bee a witnesse for there were other witnesses beside that said she was taken in the verie deed doing yet though he neither tooke vpon him to be witnes accuser or iudge in this case our Blessed Sauiour might and in all liklihood would haue giuen direction to take a course according to Moses law if his will had beene to haue that obserued as a perpetuall lawe 5. Wherefore this is most probable that although our blessed Sauiour by this his silence intended not altogeâ—her to abrogate Moses lawe yet it pleased him well it should not be so rigorously executed when he said let him that is among you without sinne cast the first stone at her lib. â— ad Poll. c. 6 7. This place is by Augustine vrged to the same end to shew that adulterie is not necessarily to be met withall by death And in an other place he maketh this application of it that Christ beeing two wayes vrged by the Pharisies if he bid her to be stoned to death they would accuse his seueritie if he set her free they would blame his lenitie therefore Christ giueth such an answer as might preuent both these exceptions in that he saith let him that is without sinne c. iustitiae vox est â—om 10. ser. 47. puniatur peccator sed non à peccatoribus c. let the offender be punished but not by them which are likewise offenders audiamus etiam mansuetudinis vocem c. let vs heare also the voice of clemencie neither doe I condemne thee not that Christ did winke at sinne sed damnauit non hominem sed peccatum he condemned not the partie but the sinne saying Goe sinne no more 6. S. Paul also whereas the lawe of Moses decreeth him to be put to death that should lie with his fathers wife Leuit. 20.11 yet maketh no mention of any such punishment to be imposed vpon the incestuous young man that had taken his fathers wife 1. Cor. 5. and 2. Cor. 2. If it be answered that the Christians had no beleeuing Magistrates then but the sword was in the hand of Pagans yet in such ciuill punishments it was the Apostles mind that they should submit themselues to the ciuil power for he was the Minister of God to take vengeance on him that did euill Rom. 13.4 7. Wherefore it is euident that no certen punishment is appointed vnder the Gospel for adulterie but that it is free for euery state to punish it either by death or by some other grieuous censure according to the qualitie of the sinne As the Egyptian law was to cut off their noses and to disfigure them the Germanes beate them with cudgels Tiberius banished them By these or any like courses adulterie may be sharply enough punished only the fault is when by too much lenitie and conniuence men make but a sport of this sinne 18. Quest. v. 14. Of Nathans words to Dauid thou shalt not die 1. There are three kinds of death a naturall end a violent death and euerlasting death in the next world from these two last Dauid is deliuered that neither hee should die eternally nor presently by the sword or by Gods hand as he had cause to feare Mart. 2. Wherein the Lord sheweth him meâ—cy in reuersing the sentence which he had giuen against himselfe before Borrh. 3. And thus much is insinuated that he should not die for this but others of his housâ— as his child in whome he seemed in some part to die Mart. and though he should not die yet hee was to endure amariora morte things more bitter then death Pellican 4. And here appeareth the difference of the law which in Dauid saith he was the child of death and of the Gospel which by Nathan saith thou shalt 〈◊〉 die Borrh. 19. Quest. v. 14. How Dauid is said to haue caused the enemies of God to blaspheme 1. Some vnderstand it of the peruerse and wicked men in Israel that would take occasion hereby to accuse the Lord of iniustice for preferring Dauid before Saul who was not detected of â—ny such sinne of adulterie But they properly could not be said to be the enemies of God he meaneth such as were professed aduersaries 2. Pet. Martyr referreth it to the triumph of the Ammonites who put the Israelites to flight and slewe diuerse of them together with Vriah and so thereby were occasioned to insult against God 3. Vatablus expoundeth it thus that they should blaspheme God because he had set vp a wicked man to be king 4. But the better sense is to vnderstand it of the generall reproach of religion that the Gentiles seeing Dauid commit such sinnes as were odious among theÌ„ should thereby take occasion to condemne the religion it selfe as false and not him to be true God whom they worshipped Borrh. 20. Quest. v. 14. Why the child dieth borne in adulterie 1. The children may temporally and corporally be punished for the sinnes of their parents who themselues are touched when they see the miserie of their children Osiand 2. But none shall suffer for an other eternall punishment Mart.
which is not deseruedly imposed vpon them for their sinne thereby they cannot satisfie but they must leaue that worke for him who was without sinne and therfore vndeseruedly suffred in himselfe whatsoeuer was laid vpon him for our sinnes 12. Quest. v. 29. Whence Dauids sonnes had their mules which came of the mixture of diuerse kinds Whereas they are forbidden Leuit. 19.19 to suffer the cattell of diuerse kinds to engender together and the mules come of coupling of the horse and asse so that this should seeme to be against the law 1. Some answer that in some countries the mules doe engender themselues De natur anim lib. 8. cap. 24. lib. 6. cap. 26. as Aristotle writeth which he affirmeth to be very swift whereas ours are slow But if there be any such mules they are of another kind for those which are now in vse beeing of a mixed kind cannot engender they were first found out by Anah in the wildernesse Gen. 36.24 when he kept his father Sibeons asses 2. It is like therefore that these mules were engendered in some other countrie and brought thence into Palestina although they were forbidden to put together diuerse kinds yet they might vse the things so engendred Mart. 3. Borrhaius findeth fault with the vulgar Latine for reading here mulas she mules for mulos hee mules which do differ much the hee which commeth of the hee asse and the mare are very swift the shee mules of the horse and shee asse are verie slow and dull But though there be an errour in the translation for in the originall the word is peredeh an he mule not pirdah a shee mule yet it seemeth there is no such difference in the vse for 1. King 1.33 the Kings owne beast was pirdah a shee mule it is like he would vse the best kind of them 13. Quest. v. 31. Of Dauids mourning when he heard of the death of his sonnes 1. Dauid here was paied home in the same kind for as hee tooke delight when newes was brought him of Vriahs death so now he is frighted with heauie newes and the report is worse then the thing that all the Kings sonnes were dead Borrh. Martyr 2. And as his seruants also when they heard of Vriahs death their faithfull fellow seruant sorrowed not so now also vpon this report they stand likewise with their clothes rent Pellican 3. Dauid had great cause of greife for he was a tender man ouer his children and where he hoped to find comfort they are an occasion to him of greife 4. Many who doe prosper in their affaires abroad haue cause of greife at home as Dauid here hath Augustus Caesar was a happie Emperour yet he had domesticall crosses by his children in so much that hee desired that he had died without children 5. Likewise the verie manner how it was reported his children were killed might much trouble him that they were slaine by treacherie which brought to his remembrance his owne sinne how he had caused faithfull Vriah to be betraied in battell 6. Yet notwithstanding these crosses Dauid was in the fauour of God which sheweth that Gods fauour or disfauour is not to be measured by prosperitie or aduersitie in this life Mart. 7. And by this example we see that children whom their parents spare to correct will in the end be a griefe vnto them 14. Quest. v. 32. Of Ionadabs speach to Dauid 1. This wicked man whose counsell to Amnon brought Dauid and his sonnes into this daunger now taketh vpon him to comfort Dauid Pellican But he is a miserable comforter in saying that Amnon onely was dead for it was griefe enough to the King to haue his eldest sonne slaine in that manner and Ionadab sheweth himselfe no changeling for he bewraieth his carnall securitie that was not touched with the remembrance of his sinne beeing himselfe the author of this mischiefe Osiand It is also maruell that he gessing so right at the matter and giuing a reason why Amnon onely was slaine as if he were acquainted with his counsell that the king was so forgetfull as not to examine and sift him further 2. Now Ionadab knew this by coniecture for he was priuie vnto this whole matter from the beginning some thinke that Absalon had this thing in his mouth as the Hebrew words are and that he might tell Ionadab so much Mar. But it is more like that Absalon kept his purpose secret as Iosephus saith grave odium eius in pectore celabat he concealed in his breast great hatred toward him therefore it is no good reading Absalon had so reported Genev. nor hee had determined so in his heart B. C. or hee was set in Absalons hatred L. or in Absalons rage S. for the words are ehi ghal pi because it was in his mouth which Vatablus thus expoundeth at the commandement of Absalom it was so appointed from the day when Amnon forced Thamar But Absalom had not giuen that charge and commandement to his seruants so long before but vpon the present Therefore Iunius reading is better at the appointment of Absalôm that was done which he purposed from the day c. so that the word shimah purpose hath relation to the words following from the day c. for so long before he had purposed it though not appointed it And that phrase according to the mouth is taken in thi◠sense for appointment in other places as Numb 3.16 15. Quest. v. 36. Of these words The King wept exceeding sore how that the children of God are not without their passions But here this question may be mooued how it commeth to passe that many among the heathen in the like calamitie when they heard of the death of their children were not mooued and yet Dauid here sheweth himselfe full of passion as Horatius Pulvillus as he was dedicating a temple heard of the death of his sonne yet proceeded in the dedication Anaxagoras hearing the like of his sonne made onely this answer scio me genuisse mortalem I knew I begot a sonne to die Paulus Aemilius when his sonnes were slaine and the publike businesse went well forward gaue thankes to the gods that he had his prayer that the calamitie imminent might fall vpon his familie so that the commonwealth were deliuered The reasons of this difference may be these 1. The heathen did thinke that these calamities fell out by necessitie of nature or by chance and they looked not vnto Gods prouidence neither beleeued any thing of the state of the soule after this life and therefore as naturall men only considering the time present and not well waighing the cause of all these calamities which is our sinns they seemed not to be mooued But it is otherwise with the seruants of God they knowe that all things fall out by Gods prouidence and that calamities are sent by him as punishments of sinne and this is the cause of their mourning And to this purpose may be applyed that saying of Aristippus who
that ende had reared vp a pillar to be a monument of his fame vnto posteritie now in stead of that pillar he shrowded vnder an heape of stones Pellic. 3. So was the king of Hai serued there was laid vpon him beeing dead an heape of stones Iosh. 8.29 and the fiue Kings whom Ioshua ouercame Iosh. 10.27 16. Quest. Of Absaloms children v. 18. 1. Some thinke that whereas it is said before c. 14.27 that Absalom had three sonnes and a daughter that all his children were now dead sic Geneuens but it is not necessarie to thinke that all of them were taken away but onely his sonnes as the words of the text are for he said I haue no sonne c. 2. Iosephus is of opinion that his sonnes were not dead alreadie but he prouided if they should chance to die without issue that by this pillar he should be remembred but the text is plaine that they were dead at this time as the Chalde well expresseth non est mihi filius superstes c. I haue no sonne left 3. God therefore had now depriued him of his three sonnes mentioned before c. 14. Iun. he that was so vnnaturall to his father was not worthie to haue any children Pellic. 17. Quest. v. 21. Of the Cushite whom Ioab sent with the newes vnto Dauid 1. Some read Cushai as though he were the same with that Cushai before mentioned which was Dauids friend Osiand but there is great difference in the names that is Cushai with pathah this Cushi with chirieh and that Cushai was yet a follower of Absalom and was not returned to Dauid 2. The most take it for a proper name that he was called Cushi Montan. Pag. with others 3. But he was rather a Cushite that is an Aethiopian as the word is taken Ierem. 13.23 and in diuerse others places and therefore he is afterward called the Kings seruant v. 29. for that cursed posteritie of Cham became seruants to Sems seede according â—o Noahs prophesie Gen. 9. sic Iun. Pellic. Borrh. some thinke he might be so called of his colour and yet an Israelite born Vat. but the other is more probable 18. Quest. v. 29. Whether Ahimaaz knewe not of Absaloms death It is without question that Ahimaaz was not ignorant of Absaloms death for Ioab had yeilded that as a reason v. 20. why he would not send him with the message to the King because the kings son was dead But Ahimaaz of purpose concealed it for these reasons 1. Because as before he had brought heauie newes to Dauid c. 17.20 so now he desireth to bring good newes Bor. 2. He would not all at once tell the king of his death least he might haue bin oppressed with grief but leaues him in suspence that he might by little and little digest his sonnes death 3. Ahimaaz did it also in respect of himselfe for he knew that as the euil tidings is not welcome so neither is the messenger thereof accepted like as the patient doth loath the very cup out of the which he drinketh his bitter potion 4. By this then we are taught these points of good discretion first that we put off the relation of euill newes to others where we are not vrged by necessitie secondly that when we doe tell hard newes we should doe it by degrees for many vpon the sudden report of heauie things haue presently died Osiand 19. Quest. v. 33. Why Dauid mourneth for Absalom 1. Dauids naturall affection which he could not hide did mooue him thus to take on for his sonne as also the consideration of Gods iust iudgment against him for his sinne Genev. 2. As also Dauid therin saw the accomplishment of Nathans prophesie against his house for his owne sinne which was the cause of these great calamities Bor. Pell 3. He considered that Absalom died in his sinne without repentance and therefore he mourneth not so much for Absaloms corporal death as for the perill and danger of the saluation of his soule Osiand 20. Quest. v. 33. Why Dauid wished to die for Absalom 1. He feared least his sonne dying in his sinne without repentance died out of the fauour of God his owne death he feared not beeing assured that he should die in Gods fauour and therefore he desired by his corporall death that he had redeemed his sonnes life that he might haue liued to repent him Osiand 2. He wished to die rather then to liue to see the miserie and calamitie which he foresawe by Nathans prophesie was like to fall vpon his familie and posteritie Pellic. 3. He was herein a type and figure of Christ who offered himselfe to death for those which persecuted him Bor. 4. The Hebrewes vainely here imagine that Absalom by Dauids teares and prayers was deliuered from hell and taken into paradise but no mention is here made of Dauids prayers at all Pellic. which he would not haue omitted if he had thought that prayers were auaileable for the dead Osiand nay he had shewed the contrarie when he left praying for the child after he knew it was dead CHAP. 19. 1. Quest. v. 6. Of Ioabs speach to Dauid 1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king otherwise then it became him Iun. 2. And he chargeth Dauid with some vntruth for though he loued his enemies yet did he not hate his friends Osian 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies as in slaying the Amalekite for killing Saul and Rechab and Baanah for the death of Ishbosheth now thou hatest me for killing Abner before and Absalom now Osian 4. True it is that we are in a certaine degree to loue our enemies to pray for them and to wish their amendement but we are not so to loue them How our enemies are to be loued but that the glorie of God and safetie of his people ought to beare a greater sway with vs whereunto Ioab hath respect and therefore wisely admonisheth the King Bor. though somewhat more sharpely then became him 2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast 1. Some thinke that Dauid had iust cause to remooue Ioab from his place both for that he so vnmannerly behaued himselfe in words toward him and for that he had killed Absalom contrarie to his commaundement Iun. Osian but neither of these was a sufficient cause seeing Ioab in both these intended Dauids good and the safetie of the people 2. Wherefore the better opinion is that Dauid herein shewed his humane affection both because Ioab had before by his valour deserued that place 1. Chr. 11.6 and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice Bor. and he did this in policie as he did before purpose to aduance Abner for the same cause so now he would preferre Amasa thinking by this meanes to winne the hearts of the rest Pell Gen. 3. Yet seeing Dauid did
the sister of Michol for it it is vsuall for such words of agnation as of sister brother sonne to be ecclipsed in the curt Hebrew speach as v. 19. of this chapter Elhanah is said to haue slaine Goliah the Gittite where the word brother is to be supplyed he slew Lahmi the brother of Goliah 1. Chron. 20.1 Iun. so Ierem. 32.7 Hananeel is called Ieremiahs vnckles sonne but v. 12. his vncle where sonne must bee supplyed 10. Quest. v. 9. Of the time when these seuen sonnes of Sauls house were hanged 1. It is agreed that according to the text that they were put to death in the beginning of haruest in the barley haruest which was the first Vatab. which fell out in the moneth Abib or Nisan Genev. which was about the time of the Pasch when they first put the sicle into the corne Deut 16.9 Iun. 2. But how long their bodies there hanged is vncertain there are some that think their bodies there continued from Monah vnto September which was the vsuall moneth for raine ex Borrh. But it is not like that their bodies continued so long vnburied for these two reasons 1. Because after iustice was executed vpon them the wrath of God was appeased and therefore the Lord not long after by sending raine declared that he was satisfied 2. Againe it is like seeing that this was an extraordinarie president that it had an extraordinarie effect and that therefore God did extraordinarily send raine before the vsuall time to testifie how well he was pleased with this course of iustice which Dauid had taken 3. They were then hanged vpon an hill to be a spectacle to all to take heede how they shed innocent blood Borrh. And they hung in the sight of all the labourers and workemen in the field it beeing now haruest time to shew that God would not suffer crueltie and oppression to goe vnpunished Osiand 11. Quest. v. 10. Why Rizpah tooke sackecloath 1. Some thinke that she put on the sackecloath to shew her mourning and to entreate the Lord by her supplications and prayers Pellic. But the phrase that she spread it for her vpon the rocke sheweth that shee did not vse it as a garment vpon her owne flesh 2. Others thinke that she spread it vpon the corpses of her sonnes and so kept the birds and beasts from them Borrh. but it is said she spread it vpon the rocke not vpon the bodies and it seemeth by the words following vntill water dropped vpon them from heauen that the bodies lay in the open ayre 3. Therefore it is more like that she of the sackecloath spread her a tent in the rocke next adioyning to defend her from heate and to testifie withall her mourning and the better night and day to watch the corpes Vatab. Osiand 12. Quest. v. 10. Whether it were not against the law that the bodies of Rizpahs sonnes hang so long vnburied It is written Deut. 21.23 that the bodies of those which were hanged should not tarie there all night but be buried the same day 1. Some giue this solution that this lawe did onely bind the Hebrewes and not the Gibeonites Osiand but that is not like Reconcil for the Proselytes of the Gentiles that were conuerted to their religion were bound to the same lawes Exod. 12.49 2. Therefore I thinke rather that as this was reuealed to Dauid by extraordinarie reuelation from God so they had also speciall direction that the bodies should hang till God should shew himselfe to be well pleased which may appeare by this that Rispah waited till the raine came which she knew by the oracle of God giuen to Dauid to be a signe that God was appeased sic Pellican Borrh. Iun. 13. Quest. v. 16. Of Harapha the father of Ishibenob 1. The most thinke and so read that Harapha was the proper name of the gyant father vnto those fowre gyants here named Ar. Pag. Lat. 2. But it seemeth rather to be a common name signifying a gyant as the Chald. and Sept. sic Iun. Vatab. as Deut. 2.20 the Zamzummims are called Rephaim Gyants 3. There was then yet remaining a generation of those gyants and men of great stature that were before the flood as Plinie also writeth that in his time he sawe a man called Gabbara brought out of Arabia vnder the Empire of Claudius who was 9. foot and nine inches high he hath also a stranger report of a man found in Creta in the opening of a monument by an earthquake that was 46. cubites long ex Borrh. And as some men exceede in stature so others haue beene found as little as Borrh. in the same place maketh mention of a perfit man that was but a cubite that is halfe a yard high that was carried about in a parrets cage 4. But let it be further obserued that these gyants for the most part were found among the vncircumcised nations that were enemies to Gods people both that God might shew his power in beating downe the pride of such as vaunted themselues in their owne strength and that his owne people should not haue any confidence in flesh and blood 5. Beside herein Dauid was a type of Christ who encountred with the spirituall gyants the principallities and powers of darkenes Borr. 14. Quest. v. 18. Of the place Ghob where the Philistims fought 1. Some doe corruptly read Nob for Ghob Sept. Vatab. Osiand but seeing in the next verse they doe retaine the name Ghob they had no reason to change it here 2. Some thinke that this place had two names that it was called both Ghob Reconcil and Gezer Pellic. Bor. Genev. and therefore is this battell said to haue been in Gezer 1. Chr. 20.4 3. But it is more like that this place called Ghob was neere vnto Gezer and therefore in that place it is said the battell was in Gezer Iun. 15. Quâ—st v. 19. Whether Elhanan killed Goliah 1. Some think that this Goliah was an other gyant of the same name that the gyant was whom Dauid killed Osiand but it appeareth 1. Chron. 20.4 that his name was not Goliah but Lahmi 2. Some vnderstand it of Dauid that he killed Goliah so the Chalde paraphrast and the Latine interpreter seemeth somewhat to fauour that fansie reading for Elhanan Adeodatus that is one giuen of God that it might bee applyed to Dauid but this cannot be so Reconcil for this battell was after the battell wherein Abishai rescued Dauid the other Goliah was slaine in Dammim 1. Sam. 17.1 this in Ghob 3. Therefore here must be supplyed the word brother as it is explaned 1. Chron. 20. 4. that Elhanan killed the brother of Goliah Iun. see before v. 8. 16. Quest. v. 22. How these giants are said to haue beene slaine by the hand of Dauid 1. Some vnderstand it of Dauids beeing present in the battell and so that which was done by his seruants is said to be done by him as the exploit of the souldiers is ascribed to
17. q. 5 Whether he did well in discouering the counsell of Achitophel 17. q. 6 Dauid Why hee mourned for Saul and Ionathan 1. q. 3 How and when he taught the Israelites to shoote 1. q. 5 Why and how he asked counsell of God 2. q. 1 Why againe annointed King 2. q. 3 Why he did not seeke by force of armes to recouer the kingdome 2. q. 4 Of Dauids sonnes borne to him in Hebron 3. q. 2 Of Dauids concubines wiues and sonnes 5. q. 11 How long Dauid raigned ouer Israel 5. q. 4 How Dauid blessed the people 6.22 His confession of his sinne 12. q. 11 His going barefoote 15. q. 10 Dauids rashnesse in giuing Miphibosheths goods to Zibah 16. q. 2 From whence hee had his supplie of men against Abshalom 18. q. 2 Why the people would not haue Dauid to goe to battell 18. q. 2 How he was as tenne thousand 18. q. 3 Why they wished him to staie in the citie 16. q 4 What number of men Dauid had in his armie 16. q. 5 In what place Dauid stood when he saw the armies goe out 16. q. 6. Of the last words of Dauid 23. q. 1 How his feete were like hinds feete 22. q. 11 Dauid offreth himselfe for his people 24. q. 15 Daunsing Of Dauids dauncing before the Arke 6. q. 19 Degrees Forbidden in marriage whether they may be dispensed with 13. q. 7 Eglah Why onely called Dauids wife 2. q. 4 Election Not by workes 7. q. 16 Eleazar One of Dauids worthies 23. q. 12 Elkanan Whether hee killed Goliah 20. q. 15 Ephod Of Dauids linen Ephod what garment it was 6. q. 20 Ephraim Of the wood of Ephraim 16. q. 8 Eyes The wandring of Dauids eyes 11. q. 4 Famine Of the time when the famine was sent 21. q. 1 Wherefore it was sent 20. q. 3 Of seuen yeares famine offred to Dauid 24. q. 9 Fathers How children are punished for their fathers offences 3. q. 17.20 q. 7 Fortitude Diuerse kinds of fortitude 10. q. 6. Funerall Dauids funerall Epitaph of Saul 1. q. 7 Funerall sermons how lawfull 1. q. 7 The order and parts of Dauids funerall song 1. q. 11 Gath. Why Dauid saith tell it not in Gath it beeing knowne alreadie 1. q. 8 Ghob The place where the Philistims fought 20.4 Gibeonites When Saul slew them 20.4 How said to be a remnant of the Amorites 20.5 Gilboah Whether it were stricken with barrennesse vpon Dauids curse 1. q. 10 God No way the author of sinne 16. q. 7 Gods prouidence and mans will how they may stand together 16. q. 8 Of Dauids choise to fall into the hands of God 24. q. 10.11 Gyants How said to be slaine by the hand of Dauid 20.16 Hadadezer Of Dauids battell with Hadadezer 8. q. 4 What number of chariots Dauid tooke from him 8. q. 5 Harepha The Father of Ishibenob 20. q. 13 Hebron Why Dauid is directed to goe to Hebron 1. q. 2 Why Abshalom maketh choise of Hebron 15. q. 4 Hell How Christ suffered the sorrowes of hell 22. q. 4 Horse Why Dauid houghed the horse 8. q. 5 Why hee reserued some of them ibid Host. Against the carrying about of the consecrated host 5. q. 12 House Of Dauids purpose to build God an house 7. q. 2 How God notwithstaÌ„ding Dauids vow would not haue him build him an house 7. q. 3 Wherefore God would not haue Dauid build him an house 7. q. 5 Whether Dauids desire to build God an house were simply acceptable 7. q. 6 Iabesh Gilead Of Dauids kind message vnto them 2. q. 5 Iasher What the booke Iasher was 1. q. 6 Idlenesse Of Dauids idlenesse 1. q. 3 Iithra The father of Amasa 7. q. 10 Ierusalem Of the name thereof 5. q. 5 Why Dauid fled from Ierusalem from Absalom 2. q. 6 Images How Dauid serued the images of the Philistims 5. q. 12 Ioab His answer to Abner 2. q. 18 Of his treacherous killing of Abner 3. q. 15 Dauids curse vpon Ioab for that murther 3. q. 17 Why Dauid cursed not Saul for the slaughter of the Priests as well as Ioab for this 3. q. 17 Why Dauid bid Ioab mourne for Abner 3. q. 18 Whether Dauid offended in deferring the punishment of Ioab 3. q. 22 His valiant courrage against the enemies of God 10. q. 5 Whether it were true fortitude in Ioab 10. q. 6 Ioabs readinesse to satisfie Dauids mind concerning Vriah 11. q. 9 Of Ioabs answer returned to Dauid 11. q. 12 Why Ioab dealeth couerâ—ly with Dauid to bring againe Abshalom 19. q. 2 Of the reward which Ioab promised to haue giuen the souldiers that brought tidings of Absaloms death 6. q. 11 Of the souldiers answer to Ioab 6. q. 12 Why Ioab taketh three dartes 6. q. 13 Whether Ioab sinned in killing Absalom contrarie to Dauids charge 6. q. 15 Of Ioabs sharpe speach to Dauid 19. q. 1 Of Dauids purpose to remooue Ioab from being Captaine of the host 19. q. 2 Of Ioabs restitution to his office 20. q. 14 Ionadab His wicked counsell to Amnon 13. q. 4 His speach to Dauid when Amnon was slain 3. q. 1. Ionathan Of his obedience to his Father 1. q. 12 His loue to Dauid 1. q. 13 Dauids kindnesse to Ionathans posteritie 9. q. 1. Iordan Now Dauid escapâ—d ouer Iordan 7. q. 8 Ishbosheth Whether he raigned only two yeares 2. q. 8 Of the disguising of the Captaines that killed him 4. q. 3 Of Ishbosheths secure sleepe 4. q. 4 Of Dauids answer to the Trayters that brought Ishbosheths head 4. q. 6 Why their hands and feete were cut off 4. q. 7 Israel Of the contention betweene Israel and Iudah about Dauid 19. q. 12 Gods wrath wherefore kindled against Israel 2. q. 1 Ittai the Gittite Who he was 15. q. 7 Kings Haue power ouer Ecclesiasticall persons 8. q. 12 Their state vncertaine 17. q. 12 Lie Whether one in humilitie may make a lie of himselfe 9. q. 6 Mercie Why Dauids mercie to Ionathan is called the mercie of the Lord. 9. q. 3 Merit We merit not at Gods hand 2. q. 5 Metheg Ammah What is signifiâ—d thereby 8. q. 1 Michol Why Dauid sendeth to haue Michol his wife deliuered him 3. q. 12 Her deriding of Dauid 6. q. 23 Of Dauids answer to Michol and his defence 6. q. 24. Of Michols punishment 6.25 Of Michols fiue sonnes 20.9 Millo What place it wâ—s 5. q. 9 Miphibosheth Why mention is made of him 4. q. 2 Of Dauids kindnesse to Miphibosheth 9. q. 4 Why he calleth himselfe a dead dogge q. 5 Whether he did indeed â—ate at the kings table 9. q. 7 Why Miphibosheth saith all of Sauls familie were worthy of death 9. q. 7 Whether Dauid offended in deuiding Miphibosheths lands 19. q. 8 Why Dauid smote Moab seeing the Israelites were forbidden 8. q. 2 How Dauid measured Moab with a cord 8. q. 3 Monamachie see Cumbates Mule WheÌ„ce Dauids sonnes had their mules 3. q. 12 Musicke Of Dauids playing on instruments of