to haue his sonne returne againe and his reason is because after Absalom was returned Ioab came not at him for two yeares neither would come being sent for till Absalom had caused his field of barley to be set on fire But it is euident that Ioab did it to pleasure Absalom as appeareth ver 22. where Ioab giueth great thankes vnto the King for graunting his request And afterward Ioabs minde might somewhat change toward Absolom as he sawe the kings minde to alter and because the king would not haue him see his face neither would Ioab visit him and courtiers beside are forgetfull of their friends and variable At this time it is like Ioab thinking Absalom like to succeede in the kingdome would by this meanes insinuate himselfe into his fauour 2. Quest. Why Ioab dealeth couertly by parable with the King not directly Whereas there are two kind of examples some are true some are fained the fained are of two sorts either parables or fables and parables sometime are vsed for illustration onely sometime for proofe and demonstration this parable is of this latter sort Borrh. which Ioab here putteth into the womans mouth for these causes 1. Parables doe mooue much and leaue a vehement impression behind them 2. They were very vsuall in those dayes 3. But the cheifest reason of all was opus erat obliqua petitione in causa mala in an euill cause it was necessarie to vse an oblique and indirect petition Osiand for it would haue seemed an harsh and vnsauourie petition at the first to request a parricide of his brother to be restored Antonius Caracalla after he had killed his brother Geta would haue had Papinian the lawyer to defend the fact who made this franke answer paricidia facilius committentur quà m defenduntur that parricides are more easily committed then defended but for this his free speach hee was slaine Mart. 4. This diligence of Ioab in bolstring out a badde cause should teach vs not to be slacke in following of a good cause Mart. 3. Qâ—est Of the woman of Tekoah whom Ioab vsed 1. This Tekoah some thinke to haue beene a citie in the tribe of Asher Bor. Mar. Pellic. but it is found to haue beene in the tribe of Iudah 2. Chron. 11.6 Iun. Genev. 2. The Rabbines thinke that this towne brought forth many wittie and eloquent men and women out of which place came the Prophet Amos and therefore Ioab made choice to take a woman from this place 3. Pellican thinketh that this woman indeed did truely put this case of her two sonnes which killed one the other but it is otherwise expressed in the text v. 3. that Ioab taught her what she should say 4. Ioab therefore maketh choice of this woman whom he knew to be of a subtile wit and readie speech to put forth this parable to the King and to take vpon her the person and habite of a mourner which part was fittest to be played by a woman full of passion and so able to mooue compassion 4. Quest. Of the womans speach in generall 1. The womans parabolicall narration consisteth of two parts of the proposition of the parable to v. 12. then the reddition and accomodation of it to Absalom v. 12. to v. 21. Borrh. 2. The reasons which the woman vseth to perswade compassion are specialy three taken ab honesto vtili facili it was an honest thing which she desired profitable and easie to be done first it was honest both by the lawe of nature which teacheth a man to defend himselfe and to repell wrong by force and might as this her sonne did defend himselfe from his brothers wrong it was honest by the written lawe which appointed cities of refuge for such inuoluntatie offenders It was also a thing profitable to her house that her sonne should liue otherwise her sparke should be put out if both her sonnes should be taken way And it was an easie matter for the King to determine who was as an Angel of God that is of great dexteritie in hearing good and bad 3. The woman alleadgeth many vnlike things in her parable which were not true in the case betweene Amnon and Absalom 1. One of these supposed sonnes did not intend an others death but they fell out vpon the sudden but Absalom had purposed Amnons death long before 2. one of these inuaded an other but Amnon did not assault Absalom 3. there no witnesses were present here all the Kings sonnes were assembled together 4. the cities of refuge were not appointed for wilfull murderers such as Absalom was 5. she pretended that if her other sonne died all hope of posteritie should be cut off but though Absalom should neuer returne the King had more sonnes Mart. Thus she of purpose inserteth into this her oration some vnlike things least the King should at the first perceiue her purpose Osiand 5. Quest. v. 9. What the woman meaneth when she saith This trespasse be vpon me and my fathers house 1. Some thinke that she cunningly turneth the speach and curse vpon her selfe which she meaneth toward the King that if he did not helpe in this case and deliuer her sonne from them that pursued him that God would require it at his hand Borrh. Mart. But it is not like that she would either apertly or couertly vse any such commination all her speach beeing petitionarie 2. Therefore this rather is her meaning that if it were so that the king should offend in redeeming her sonne that had killed his brother she would before the Lord take all the fault vpon her selfe and her familie the King and his throne should be innocent Iun. Osiand 6. Quest. v. 11. Why the woman saith to the King Remember the Lord thy God 1. The Chalde paraphrast seemeth to giue this sense that he would remember what is written in the law of God concerning the pursuit of blood that they should not pursue deadly the innocent 2. Osiander giueth this sense remember the Lord thy God to imitaate him in shewing of mercie 3. But it appeareth by Dauids immediate answer which he bindeth with an oth that the woman for her better assuraÌ„ce did couertly desire it of the king Iun. Vat. Mar. 4. And whereas the king seemed but to speake of one reuenger of blood ver 10. bring him to me that speaketh against thee she desireth a more generall graunt of the king that he would not suffer the reuengers of blood to be multiplied that not onely one but all it might be inhibited by the King Pel. 5. The King by this oath was not tied to graunt her request following for Absalom for his was a diuerse case from this here propounded by the woman and confirmed by Dauids oath 6. Neither did the King abase himselfe in swearing to the woman to confirme his promise it beeing so waightie a matter seeing that God did so much condiâ—cend to Abraham to confirme the promises made vnto him by swearing by himselfe Mart. 7. Quest. v. 13. Of the
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
cecinit Apostolus protulit Mutata sunt tempora in melius Coenobium factum est Collegium Monachi in Theologos profecerunt sacrificuli concionatoribus cedunt asinorum stabulum doctorum hominum domicilum peperit vt quod de pallâ—o aleganter Tertullianus gaude pallium exulta melior re Philosophia dignata est De pall ex quo Christianum vestire coepisti idem hic apte vsurpari posset gaude Collegium exulta melior te professio dignata est ex quo Euangelicos alere coepisti Sed vnum est quod pene mihi exciderat tanquam caput fons reliquorum ex quo iusta promanat Ecclâ—siae Eliens commendatio Quae Ecclesijs illis ruralibus quas sibi annexas habet tam prouide consuluit vt Ministri illis deseruientes stipendij aliqua accessione incremento ad maiorem sollicitudinem curam in gregibus pascendis adhibendam incenderentur Addam aliud quod in hoc etiam aliquandiu evigilavit cura vestra vt in Ecclesia cathedrali diebus dominicis conciones pomeridianae ad populi edificationem haberentur quod tam pium institutum nescio quorum culpa ad tempus intermissum spero vestra prouidentia perpetuum futurum Quid enim magit Deo gratum esse potest quam vt totus dieâ— quem sibi sacrum esse voluit illius cultui impendatur Deus enim consortem participem non admittit Ios. 58.13 Sabbatum delicias Iehoâ—ae vocat Propheta in eo rebus sacris tantum nos oblectare conuenit Cum porro homines tato die à mane ad vesperam sua negotia prosequi soleant Offic. 1. c. 44. non minus nos de animarum salute soliciti esse debemus vt bene Ambrosius quo praestantior causa eo debet esse cura attentior Sed si omnes ornamentorum rivulos sectarer quibus Insula Eliensis irrigatur immensium pelagus ingressus facile exitum non invenirem Verum terram proprius aspicere coepi vela contraham iam nauis mea merces suas patriae meae laudes quibus onusta nauigat in littus gestit exponere Sed materiam tantum rudem inconcinnam advehit vestro opus est artificio vt expoliatur vt facete Hieronymus subtegmen stamina licia telas Miner Alexandro quas mihi ad vestram tunicam paraueram vobis inconfecta transmisi vt quicquid mihi deest vestro texatur eloquio Sic iam hoc officij debito persoluto hac qualicunque grati animi significatione exhibita quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tam verbis prolatam quam aliquo modo reipsa oblatam esse opportuit vos omnes valere iubeo id prius precatus vt multos annos sic annuente Deo Optim Maxim mutuo fruamur colloquio consortio ad Dei gloriam Ecclesiae commodum nostrum ipsorum solatium in Christo Iesu cuilaus in secula Amen Dat. Barliae Idib Martij 1614. Vestrum omnium studiosissimus ANDREAS WILLET THE SECOND BOOKE OF SAMVEL Generall Questions touching the whole Booke 1. Quest. Of the inscription of this Booke 1. WHy the first booke of Samuel is so named there may be euident reasons giuen as both because the booke beginneth with the storie of Samuels natiuitie as the Hebrewes vse to name the bookes of Scripture of the beginning as also because it containeth Samuels acts principally and besides Samuel is held to haue beene the writer thereof till that place where mention is made of his death 2. But of this second booke there is greater question why it should beare the name of Samuel for neither are Samuels acts therein described neither was he the penne-man thereof but it was written by some of the Prophets as by Nathan and Gad who supplyed the rest of the historie that followeth Samuels death or by some other of the Prophets some thinke they were collected by Hezekiah some by Ezra 3. Now why yet this booke is intituled by Samuel two reasons may be yeelded both because it sheweth the accomplishment of Samuels prophesie concerning the kingdome of Dauid and the consummation and perfection of that argument which beganne with Samuels anointing Genevens as also for that this booke is but a continuation of the former historie and therefore the Hebrewes doe not diuide it from the former Pellic. 4. But whereas Hierome thinketh in his Hebrewe traditions that this booke of Samuel is like to be that which is called the booke of the righteous it hath no probabilitie Mar. for we finde mention made of that booke before this historie was either done or written Ios. 10.13 2. Quest. Of the Argument of this Booke 1. As the former booke containeth the historie of such things as were done vnder Samuel and Saul so this setteth forth the acts of Dauid and specially three things in generall are handled in this booke the beginning increase and flourishing of Dauids raigne then the manifold troubles treasons and oppositions against his kingdome as also Dauids fall and his rising againe and reconciling vnto God 2. And further herein is obserued a notable difference betweene the raigne of Saul and of Dauid for Sauls kingdome beganne with great glorie and renowne but ended with shame but contrariwise Dauids kingdome had but small beginnings yet encreased more and more Borr. 3. In which respect Dauid was a liuely type of Christ who found many enemies in the world which sought to suppresse his kingdome in the infancy thereof But his dominion preuailed and from a corner of the earth hath ouerspread all the world Mar. 3. Quest. Of the profit and vtilitie of this booke 1. This booke in generall affoardeth that profit which all the Scriptures do yeild which are profitable either for doctrine to confirme the truth and improoue error or for manners to correct vice and to instruct in righteousnâ—s as S. Paul sheweth 2. Timoth. 3.16 2. In this booke as also in the former are set forth vnto vs many graue and worthy examples of vertuous acts which doe mooue much and perswade vnto vertue and doe longer remaine in memorie then bare precepts 3. These histories serue to expound the writings and oracles of the Prophets but especially the booke of the Psalmes shewing the occasions whereupon many of those Psalmes were indiâ—ed which maketh much to the true vnderstanding of them 4. Further whereas these bookes are alleadged in the Gospel the knowledge hereof is profitable to vnderstand the precepts and sermons of our blessed Sauiour 5. And lastly the wisedome of God doth wonderfully appeare herein in tempering the Scriptures to euery ones capacitie for them which are seuere and austere and are addicted to graue things and matters of rigour and authoritie the fiue bookes of Moses were digested some men are delighted with a pleasant style and flowing speech such the Psalmes and Canticles specially are for others doe more respect graue and wise sentences such as the Prouerbs of Salomon and the booke
aeternum extare monumentum tanti mali he would haue an eternall monument be extant of so great calamitie euen as our Sauiour cursed the fig-tree in the Gospel for it is not to be thought that this speech of the Prophet was in vaine Quest. 11. Of the order and parts of Dauids mournfull song It consisteth of two parts 1. The proposition containing the summe of the whole song and the cause of Dauids mourning which is the ouerthrow of Saul with his sonnes v. 19. which beeing as the foot or ground of this mournfull dirtie is againe repeated v. 25. and it concludeth the sonet v. 26. 2. The second part is the amplification of this calamitie which is two waies set forth first by a patheticall imprecation consisting of a double vow or request that the newes might goe no further if it be possible v. 20. and laying a curse vpon the very place v. 21. secondly by an euident declaration of the greatnesse of this losse which is described 1. by the excellencie of their persons expressed by their acts and vertues v. 22. their mutuall affection one to the other aâ—d their valour compared in swiftnesse to Eagles in strength to Lions 2. by the effects they enriched and adorned their subiects 24. 3. by shewing Ionathans ardent loue towards himselfe he also bewailed his owne priuate losse vers 26. Iun. Quest. 12. vers 23. Vpon these words In their death they were not deuided or separated 1. Hereby Dauid purgeth Ionathan who was suspected as though he had conspired with Dauid againsâ— Saul Dauid â—leareth him of this suspition seeing Ionathan shewed himselfe so louing and faitâ—full to Saâ—l that as he liued so he died with him Mart. 2. Though Saul sometime conceiued displeasure against Ionathan yet that shewed his loue rather toward him because he was iealous of Dauid for Ionathans sake fearing least he should depriue his sonne of the succession of the kingdom Pellic. 3. Further Dauid maketh mâ—ntion of this vniting and coniunction of Saul and Ionathan in their death to set forth the greatnesse of this calamitie whereby two such valiant men were together ouerthrowne whereas the fall of one excellent man alone is grieuous and much to be lamented Mart. 4. Herein we haue an example of perfit and true freindship which is not broken off by death aduersitie trouble and perill of death is a true touchstone of freindship Ionathan was so faithfull in his loue toward his father that he would not leaue him in death Borr. Quest. 13. vers 26. Of the great loue betweene Ionathan and Dauid 1. Some doe vnderstand these words thy loue to mee was wonderfull passing the loue â—f woman of Dauids loue toward Ionathan that Dauid loued him beeâ—eâ— then he did his owne wiues so the Chald. Vatab. Pellic. Osiand 2. But it is betâ—er vnderstood of Ionathans ardent affection toward Dauid which surpassed the loue of women Iun. Mart. and this to be the sense the former words doe shew My brother Ionathan verie kind hast thou beene vnto mee hee spâ—â—keth of the kindnesse of Ionathan toward him comparing his owne loue to the loâ—e of a brother but the louâ— of Ionathan to the loue of women Iuniuâ— for here in the eminencie of Ionathans loue appeared that he first beganne to loue Dauid c. 18. â— The soule of Ionathan was knit to the soule of Dauid then he continued his doe or both with his labâ—â—rs great displeasure and to the hinderance of his succession in the kingdome â— The loue of women some doe vnderstand passiuâ—ly nor that loue which men beâ—re toward them Osiand Pellic. but it is rather taken actiâ—ely for that loue which â—omen doe shew toward their husbandâ— Vatab. or toward their children as the Latine translator heâ—e interprâ—tâ—th 4. Here we may see that although we must loue euery man as our brother yet it standeth with religion to shewe more ardent affection toward some then toward others as our blessed Sauiour loued Iohn more then the rest of the Apostles Osiand Quest. 14. vers 26. Of Dauids commendation of Saul 1. Where Dauid saith how are the weapons of warre destroied thereby vnderstanding Saul and Ionathan who were warlike and valiant men hee commendeth not Saul for his pietie or any spirituall grace whereof he was destitute but for his valour and fortitude for these beeing the gifts of God and so good in themselues may be commended euen in the wicked Mart. 2. In that Dauid passeth ouer Sauls faults in silence and onely toucheth his vertues it teacheth vs to hate the errours and infimities of others so farre as with a good conscience we may Osiand 3. This was an honourable and worthie commendation of Saul both beeing from the mouth of so excellent a man as Dauid was and beside one vnto whom Saul had alwaies beene a professed enemie And the testimonie and commendation of an enemie is much to be regarded Caesar when he saw Pompey his enemies head is said to haue wept and Hannibal in that great slaughter of the Romans at Cannas sought diligently for the bodie of Paulus Aemileus the Romane Captaine there slaine to haue giuen it honourable buriall But Dauids affection toward his enemie farre exceedeth them who giueth such an honourable testimonie and commendation of him Mar. Borr. 4. Neither was this a poeticall and fained lamentation for Saul for the people of Israel verily and in deed had receiued a great blow by Sauls death but that by Gods mercie this losse was restored in Dauid Osiand 5. It were much to be wished that all wanton and lasciuious songs were laid downe in these daies and that youth would exercise themselues in such sonnets as this of Dauid which doe set forth the worthie acts and exploits of such as haue defended their countrie and protected the Church of God Pellic. CHAP. 2. 1. Quest. vers 1. How and to what end Dauid asketh counsell of God 1. IOsephus thinketh that Dauid enquired of God by some Prophet as Gad and Nathan were with him But it is like rather that he consulted by the preist namly Abiathar who had the Ephod and followed Dauid 1. Sam. 23.9 where Dauid might vse the ordinarie meanes he would not runne vnto extraordinarie Mar. Borr. Pellic. 2. Dauid though he had a promise of the kingdome yet would not take possion thereof though Saul were dead without direction from God as Iaacob did not make an escape from Laban before he was admonished by the Lord in a dreame which teacheth vs not to enterprise or take any thing in hand without the warrant of Gods word and prayer Mar. 3. Here appeareth the vnlike and farre different course which Saul and Dauid followed for he resorted vnto Witches but Dauid took his direction from God Borr. 2. Quest. vers 1. Why Dauid is directed to goe vnto Hebron 1. This Citie was famous in diuerse respects both for the antiquitie it was built seauen yeares before Zoan in Egypt Numb 13. thither also came Ioshua and Caleb
her or else leaue his Ministerie and by the Eliberine councell if he did it not hee was denied for euer the communion of the Church 5. If a Lay-mans wife were guiltie of adulterie he neuer could be admitted vnto the order of the ministerie by the Canons 6. It was likewise decreed that the adulterer should not be suffered to marie with the adulteresse 7. Iustinians constitution thrusteth the woman offending into a monasterie and after two yeares giueth libertie for the husband to take her out but it punisheth the adulterer with death And such for the most part also were Ecclesiasticall Constitutions against Adulterie 13. Quest. What may iustly be excepted against in the former constitutions against adulterie 1. In the Ciuill punishments which were inflicted among the Heathen these things were amisse 1. They punished adulterie with death leauing other greater sinnes vnpunished as their Idolatrie and blasphemie against God which was the fountaine and very beginning of all vncleannes 2. They were partiall giuing the man libertie to accuse the woman but the woman was denied that priuiledge to accuse the man 3. They for euer seperated the adulterer and adulteresse whereas the rule of charitie and Christian religion alloweth reconciliation vpon repentance 2. In the Ecclesiasticall Canons it was to bee misliked 1. That they vtterly denied the communion in some places vnto adulterers for Dauid hauing repented of his sinne was receiued againe to the peace of the Church 2. In that they allowed no reconciliation betweene a Clergie man and his adulterous wife for why should lesse mercie be shewed and practised among them then in other callings and degrees 3. In vtterly making vnlawfull the marriage betweene the adulterer and adulteresse indeed if they contracted marriage the former wife and husband liuing it was not fit for it might giue occasion of suspition that they might practise against and lie in waite for their life but such marriages in other cases beeing consummate are not to be dissolued for then had the mariage betweene Dauid and Bathshebah bin vnlawfull 4. The greatest fault now is in shewing too much lenitie to adulterous persons they should for a time bee excluded from the Church with the incestuous younge man among the Corinthians till they are sufficiently humbled and vpon their teares and repentance and true contrition be receiued into the Church againe 14. Quest. Whether an adulterous woman vpon her repentance may not be receiued againe of her husband By the Iulian law they were forbidden either to be entertained again of their husbands or to be married to another but it is more agreeable to Christianitie that there should be reconciliation betweene the innocent and offending partie vpon her true repentance And the constitution of Iustinian was more equall in this behalf which gaue libertie vnto the man after two yeares to redeeme his wife for her adulterie condemned to a monasterie the reasons are these 1. Augustine thus reasoneth Deus est imitandus c. God is to be imitated lib. 2. ad Pollentium de adult coniâ—g his people Israel diuerse times committed spirituall fornication and fell into idolatrie the which the Lord did for a time as dismisse them and giue them ouer to the hands of their enemies but he was againe vpon their repentance reconciled vnto them 2. Dauid receiued his wife Michol beeing maried to another wherein she committed manifest adulterie for there was no diuorce before betweene Dauid and her 3. Seeing vpon repentance the adulterous woman is restored vnto the kingdom of God much more is it fit she should returne to the societie of her husband si regno caelorum restituta est non potest toro tuo restitui if she be restored to the kingdome of heauen can she not be restored to thy bed 2. The counsell of Arles decreed further Extra de adâ—â—â— câ—p â—1 vâ— seâ— si adulteram paenituerit debet vir eum recipere if the adulterous woman repent her the man ought to receiue her the former reasons brought by Augustine tend to perswade the lawfulnes and equitie in receiuing the penitent offender not to impose a necessitie as this Canon doth for seeing the Gospel giueth libertie to dismisse the wife for fornication he sinneth not that vseth this libertie yet he doth the better that vpon the womans repentance Matth. 5. â—â— yeldeth somewhat of his strict and rigorous right to receiue her againe 3. But where the partie offending hath no remorse there if the innocent partie should admit of a reconciliation he should seeme to be particeps iniquitatis partaker of the sinne as the said Counsell resolueth 15. Quest. Whether a man ought to accuse his wife beeing dismissed for adulterie 1. It is here to be considered whether the partie offending continue in the sinne of adulterie stil for in this case after priuate admonition by freinds taking no place Christs rule then is to be followed to tell it to the Church that by publike authoritie the partie may be reclaimed and amended 2. Though the partie be penitent yet if the sinne be notorious and publike and the innocent partie therein should seeme by silence and conniuence to boulster out the others sinne or if there be an adulterous seede which is like to be taken for the heire of the familie if the sinne be kept secret in these cases the Church is to be made acquainted for the preuenting of both these mischiefes 3. Where none of these dangers are feared it is better for the innocent partie to follow Iosephs example who thought secretly to send Marie away being yet ignorant how she became with child P. Martyr 16. Quest. Whether adulterie be a more grieuous sinne in the man or the woman 1. Some doe thus obiect to shew that the sinne is greater on the womans behalf 1. Because by the Iulian law among the Romans it was lawfull for the man to accuse the woman of adulterie but not for the woman to accuse the man and before that law it was lawfull for the man to kill his wife taken in adulterie but not for the woman to doe the like to the man 2. It was lawfull by the auncient Romane laws for the man to diuorce or seperate his wife but not for the wife to be diuorced from her husband 3. By the law of Vespasian as Suetonius writeth the woman that did companie with a seruant became her selfe bound but the like seruitude was not laid vpon the man offending in the like 4. In Ecclesiasticus cap. 7.27 and in other places of that booke great charge is giuen vnto parents to keepe their daughters but the like care is not enioyned for their sonnes Contra. These arguments may easily be answered 1. These were but humane laws some of them were vniust and cruell as to giue libertie to men to slay their wiues taken in adulterie and the Romans themselues by the Iulian law abolished that cruell custome the other lawes which giue preheminence vnto the man respected the
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
saying aske of Abel 20. q. 13 Abishai His inconsiderate zeale in Dauids cause 16. q. 4 Of his exploites 23. q. 18 Abner Why hee made Ishbosheth King 2. q. 6 Why hee brought him to Mahanaim 2. q. 7 Of Abners words let the young men play 2. q. 10 His perswasion to Ioab to giue ouer 2. q. 27 Whether hee indeed went into Rispah 3. q. 5 Of Abners answer to Ishbosheth 3. q. 7 8 9 Of Abners message to Dauid 3. q. 10 Of his perswasion to the Elders of Israel 3. q. 13 Whether Dauid did well in vsing the helpe of Abner for the kingdome 3. q. 11 Whether he did well in making Abner a feast 3. q. 14 Of the treacherous murther of Abner 3. q. 16 Of the place where hee was killed 3. q. 16 Dauids lamentation for Abner 3. q. 20 Abshalom Dauids desire to Abshalom 13. q. 18. Ioabs endeauour to bring againe Abshalom 14. q. 1 Whether Dauid did wel in sparing Abshalom 14. q. 10 Of Abshaloms beautie 14. q. 1â— What mooued Abshalom to aspire to the kingdome 15. q. 1 Of his practises to obtaine the kingdome 15. q. 3. Why hee maketh choise of Hebron 15. q. 4 Of Abshaloms conspiracie and the manner thereof 15. q. 5 After what 40. yeares hee spake to the King 15. q. 3 Absalons incest how it might stand with Gods will c. 16. q. 12 Why Dauid would not haue Abshalom killed 16. q. 7 Of the great slaughter of Abshaloms men 16. q. 9. Of Abshaloms hanging by the haire 16. q. 10 Of Abshaloms manner of death 16. q. 15 Of Abshaloms children 16. q. 16 Why Dauid mourned for Abshalom 16. q. 19 Why Dauid wished to die for Abshalom 16. q. 20 Achitophel Of Achitophels wicked counsell to Abshalom to go in to his Fathers Concubines 16. q. 11 Why his councell is likened to the Oraclâ— of God 16. q. 13 His peruerse Counsell against Dauid 17. q. 1 Of the meaning of his words as the returning of all c. 17. q. 2 Of Achitophels desperate end 17. q. 9 Adulterie Of Davids adulterie what vse is to be made thereof 11. q. 2 Dauids practise in concealing of his adulterie 11. q. 7 Whether it be lawfull to marie one with whom adulterie is committed 11. q. 12 How Dauid herein displeased God 11. q. 13 Of the greatnesse of Dauids sinne of Adulterie 11. q. 14. Of the diuerse punishments of adulterie 12. q. 12. What nations punished adulterie by death 12. q. 12 Whether adulterie ought to be punished by death 12. q. 17 Whether an adulterous woman vpon her repentance may be receiued 12. q. 14 Whether a man is bound to accuse his wifâ— dismissâ—d for adulterie 12. q. 15 Whether adulterie be a greater sinne in the man or in the woman 12. q. 14 Why our Sauiour spareth the woman taken in adulterie 12. q. 17. q. 74 Adino One of Dauids Worthies 23. q. 10 Of the number slaine by him 23. q. 11 Ahimaaz Whether he knew of Absalons death and why hee told not Dauid 16. q. 18 Amalekite Whether hee lied vnto Dauid that he had killed Saul 1. q. 1 Whether he were iustly put to death 1. q. 4 Amasa Killed treacherously by Ioab 20. q. 7 Ammon Why Dauid shewed kindnesse to the King of Ammon 10. q. 1 Of the euill counsell of the King of Ammons Princes 10. q. 2 The Ammonites despite offred to Dauids seruants 10. q. 3. from whom they hired their souldiers 10. q. 4 Of the King of Ammons crowne which David tooke 12. q. 28 Why Dauid put the Ammonites into the tilekil 12. q. 29 Of his seueritie in putting them vnder sawes and harrowes 12. q. 30 Amnon Of his vnlawfull loue of his sister Thamar 13. q. 2. Of his impotent affections and loue sickenes 12. q. 3. Of Amnons hatred of his sister 13. q. 8 Whether Dauid sinned not in sparing Amnon 13. q. 10 Of Amnons slaughter and Dauids mourning for him 13. q. 13 Anabaptists Their error confuted in condemning warre the vse of weapons 5. q. 5.2 q. 20 Aramites That came to aide Hadadezer 8. q. 7 Of the number that were slaine 8. q. 10.10 q. 7 Arke Of Dauids consultation in bringing the Ark 6. q. 2 Of the place from whence he brought the ark 6.3.7.8 How the name of God was called vpon the Arke 6. q. 4. Why the Arke was put on a new cart 6. q. 6. Why they sacrificed when they had gone sixe paces with the Arke 6.17 How many bullockes they then offered 6. q. 18 Why Dauid would haue the Arke caried againe into the citie 15. q. 18 Asahel Of Asahels swiftnesse 2. q. 14. Of his death and slaughter 2. q. 15 At what time he was buried 2. q. 21. Baptisme Want of baptisme condemneth not but the contempt 12. q. 22 Bathsheba Of the beautie of Bathsheba 11. q. 5 Her willingnesse in consenting to Dauid 11. q. 6 How Dauid comforted her 12. q. 25 Berothites Of their fleeing to Gittaim and when 4. q. 1 Bithron What place it was thorough the which Abner passed 2. q. 19 Blasphemie How Dauid caused the enemies of God to blaspheme 12. q. 19 Blind Who were the blind and lame that Dauid smit 5. q. 6.7.8 Of the meaning of the prouerbe the blind and the lame shall not come into that house 5. q. 8 Booke Of the inscription and title of this second booke of Samuel why so called 1. p. 1 Of the argument of the booke 1. p. 1.2 Of the profite and vtilitie of this booke p. 2.3 How many yeares the historie of this booke containeth p. 2.4 Chelcath hazzurim What place it was 2. q. 12 Cherethites And Petethits who they were 8. q. 13 Cherubim How God is said to sit betweene the Cherubims 6.5 Child Why Dauids child borne in adulterie dieth 12. q. 20 Why Dauid besought the Lord for the child whoÌ„ the prophet foretold should die 12. q. 21 Vpon what seauenth day the child died 12. q. 22 Why Dauid leaueth weeping the child beeing dead 12. q. 24 Christ How Christs kingdome is said to be for euer 7. q. 12 Christ prophesied of where Dauid saith this is the law of man 7. q. 15 Of Christs passions and affections 13. q. 16 Combates Singular combats whether lawfull 2. q. 11 Whether a Christian challenged to a Combate ought to take it 2. q. 11 Concubine Of the shutting vp of Dauids concubines 20. q. 2 Couenant How the Israelites madâ— a couenant with Dauid before the Lord. 5. q. 2 Counsells Generall Counsells not alwaies to be staied for in matters of religion 2. q. 4 Cushai Of Dauids counsell to him whether he taught him to dissemble 15. q. 11 Whether he lied or dissembled ibid. Of Cushai his salutation to Abshalom 16. q. 9 Of the truth of his speach as I serued thy father 16. q. 10 Of Cushai his counsell in generall 17. q. 3 Of the seuerall points of Cushai his counsell 17. q. 4 Of the preferring Cushai his counsell before Achitophels