Achab vsed against Naboth hee coueted but his vineyard Dauid desireth an others wife Achab wrought this onely by his wicked wife Iezabel but Dauid doth this himselfe Martyr 3. And Vriah his innocencie maketh Dauids sinne more grieuous hee which all his life before hated fraud and deceit now hateth simplicitie and truth hee which spared his cruell enemie Saul before now pursueth vnto death a most faithfull friend and dutifull subiect And further he maketh Ioab accessarie to his sinne who though his sinne was the lesse because the Kings authoritie forced him yet is it not thereby excused It might be Dauid pretended some capitall offence to haue beene committed by Vriah yet Ioab was not ignorant of the Lawe that none were to bee put to death but vnder two or three witnesses hee therefore should herein haue obeyed God rather then man Mar. 10. Quest. v. 17. Why it pleased God that Vriah in this manner should be slaine 1. In that God suffred a iust and innocent man in this manner to be cut off it need no more to call Gods iustice in question then that he suffered Iohn Baptist to be beheaded Peter and Paul to be slaine Euerie one is borne to die for death is the stipend or wages of sinne God therefore whose counsells are most secret yet most iust doth for some causes best knowne to himselfe giue way sometime to vnlawfull attempts 2. And who can tell whether Vriah had not some sinnes of his owne for the which he is chastised as in attributing too much to his wife and in suffring himselfe to be mis-led often by her or such like But we must not howsoeuer it is complaine of the Lords proceeding herein as vniust Mart. 11. Quest. v. 20. Of Ioabs answer returned vnto Dauid 1. In Ioab though it was commendable in him in that he was conuersant in the sacred histories as appeareth by the instance giuen of Abimelech yet in beeing so seruiceable to the vnlawfull desire of the king he sinned diuersly both in condemning a man his cause beeing vnheard and in accomplishing the kings desire with the losse of many beside Osiand 2. The messenger also plaieth his part to picke a thank who staied not till Dauid should obiect as Ioab had before conceiued but presently telleth Dauid of the death of Vriah which he knew would be acceptable vnto him 3. Dauid also dissembleth the matter to the intent that neither this cruell commaundement nor Ioabs fawning obedience should be discouered to the messenger Geneuens 12. Quest. v. 27. Of these words and shee became his wife Whether it be lawfull to marrie her with whome adulterie formerly was committed 1. Nothing is defined directly concerning this matter in the Scripture for Leu. 18. where many impediments of marriage are rehearsed and diuerse prohibitions of marriage yet no mention is made of this barre of adulterie going before but the reason hereof may be this because the adulterer and adultresse by Moses Law were to be stoned vnto death and so there could be no question of this matter 2. But it hath beene decreed by many Pontificiall decrees that the marriage of such who committed adulterie before should be actually void as is extant in the Extrauagant in diuerse places Extrav titul de eo qui duxeratt vxorem quam polluerat c. in tit de convers infidel can laudab But this example of Dauid convinceth that opinion whose marriage with Bethsheba the Lord ratified and confirmed 3. Wherefore the best resolution is this that such mariages are indeed altogether vnfit and inconuenient for if this were vsually permitted for the adulterer and adultresse to marie together it would giue occasion for one of them to practise against the life of an other yet though such mariages are not conuenient and may with good cause be letted and preuented and such by the Magistrate may be punished yet such marriages beeing consummate are not for any such pretense to be dissolued for then Dauids mariage had beene vnlawfull Osiand it is adulterie following after not going before that breaketh mariage knot see more of this question Synop. Cent. 3. er 96. 13. Quest. v. 27. How the thing which Dauid had done displeased the Lord. 1. In that it is said this fact displeased God there is an euident distinction and difference made betweene the thing and the person for Dauid in respect of his election was beloued of God but this thing which he had committed namely the adulterie with Bathshebah and the murther of Vriah the Lord abhorred neither is it to be held as an absurd thing that one in respect of his present estate should bee an enemie vnto God and so displeasing vnto him and yet in respect of his election beloued of God Rom. 5.8 as S. Paul saith God setteth forth his loue toward vs seeing that while we were yet sinners Christ died for vs. 2. We must learne herein to be like vnto God to loue the persons of our enemies and yet to hate and abhorre their vices as God here hateth the sinnes of Dauid yet loued his person as elected vnto life Mart. 14. Quest. Of the greatnes of Dauids sinne of adulterie and murther 1. Concerning adulterie in generall it is a most grieuous and abominable sinne as may be made plaine by these reasons 1. It is against the lawe of the creation and the first institution of marriage that hath made man and wife but one flesh which is diuided by adulterie 2. The effects thereof are vile and abhominable for adulterie bringeth forth oftentimes murther â—â— Psal. 51. hom 3. and poisoning as Chrysostome sheweth 3. Cyprian writeth that in some Churches the Christian Bishops vtterly refused to receiue adulterers into the peace of the Cchurh they held it to be so grieuous a sinne Lib 4 eâ—ist 2. 4. By the sinne of adulterie great iniurie is offred to posteritie and so to the common-wealth in the commixtion of seede Ad lâ—g Iul de adult in paâ—d in which regard Bartalus maketh it the next offence against the common wealth vnto treason 5. Thales Milesius held periurie not to be worse then adulterie 6. Yea Chrysostome maketh adulterie worse then idolatry hom 62. iâ— Iohann because the one is a pollution of marriage and maketh a dissolution thereof so doth not the other But though this argument conclude not for though in respect of mariage adulterie is the more grieuous yet simply it is not and idolatrie is fornication against God the other is against man yet these former reasons doe sufficiently lay open the vilenesse of this sinne Mart. 2. And Dauids sinne both of adulterie and murder is amplified 1. in respect of the thing or obiect which was not siluer or gold lands or possessions but the chastitie and life of man 2. The person against whome the sinne was first committed was god whose lawe was contemned and secondarily the persons of Vriah and his wife who beeing an alone woman her husband beeing gone into
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
Why the Lord smote Vzzah and how 1. Some of the Rabbines thinke that Vzzah was smitten because when he saw the Arke declining he had such an inward thought as though God were not able to stay it but no such thing is in the text Petrus Camestâ—r gesseth it waâ— for that hee had companied with his wife the night before which conceiâ— riseth of their prophane and base opinion of marriage which the Apostle calleth honourable the cause is euident out of the text because they had put the Arke into a caâ—t whereâ—s it was to be caried vpon the Leuites shoulders Mar. and because beeing no Priest he touched the Arke which it was not lawfull for the Leuites to doe Osiand both these causes are rendered of this iudgement the first 1. Chron. 15.3.14 the other 1. Chron. 13.10 2. How Vzzah was smitten it is not expressed some thinke he was striken with a thunderbolt Hierome is of opinion that his shoulder and arme waâ— suddenly withered and dried vp because he should haue borne the Arke vpon his shoulder De mirabilib Script lib. 2. c. 12. Augustine thinketh he was presently suffocated so died as they which are taken with an apoplexie but it seemeth it was a violent death and that by some rent rupture or diuision of his bodie as the place was thereupon called Perâ—z Vâ—zah the rent breach or diuision of Vzzah 3. Vzzah is smitten here whereas the Philistims were not punished at all for carting the Arke for they knew not the law of God and therefore were excused by their ignorance but the Israelites if they transgressed the law did it of carelesse negligence and forgetfulnesse as Vzzah here and therefore this punishment is laid vpon him Pellican 4. And Vzzah is smitten rather then Ahio not as Hierome thinketh if hee be the author of the traditions vpon the Chronicles bâ—cause Abinadab had Vzzah carie the Arke vpon his shoulders and he refused Mar. But though Ahio with the rest of the Priests and Leuites were all guiltie of the first fault in putting the Arke into a cart yet this fault was peculiar to Vzzah in that he presumed to touch the Arke which it was not lawfull for the Leuites to doe Num. 4.11 and therefore he was smitten and not Ahio Iun. 12. Quest. v. 7. Of thâ— right vse which is to be made of this iudgement vpon Vzzah 1. The Pope grossely abused this place against the Emperour who hauing made some constitutions in Germanie concerning râ—ligion and namely that of the interim was threatned by the Pope with the vengeance that did light vpon Vzzah for medling with things that appertained not vnto him But therein the Emperour did no more then other godly Kings before him Salomon Esechias Iosias and those Christian Emperours Constantine Theodosius Honorius Arcadius Mart. 2. But this example hath this application rather 1. It condemneth all will-worship and humane deuises brought into the seruice and worship of God as Nadab and Abihu were slaine for offering with strange fire 2. It teacheth vâ— ne in alienam functionèm nos ingreamus that we intrude not our selues into an others function as Vzzia the King was smitten with leprosie because he tooke vpon him to offer incense Osiander 3. The Arke also signifieth the Scripture quae non est illotis manibus tractanda which must not be handled with vncleane hands Pellican 4. It sheweth also that a good intention declining from the prescript of Gods word is not acceptable to the Lord Osiander For Vzzah here of a good meaning staied the Arke with his hand but because it was against the Law it displeased the Lord. 13. Quest. Why Dauid was displeased 1. Whereas the words in the originall are Dauid was angrie or anger was to Dauid some take it that Dauid was angrie not with the Lord for God could not be accused of iniustice here and it was farre from Dauid to lay any such imputation vpon God but he was angrie with the negligence of the Preists and his owne ouersight in such an apparant transgression of the Law Mart. 2. But the text giuing this reason because the Lord hath smitten Vzzah sheweth that this indeed was the cause of Dauids greife therefore the meaning is that displicuit Dauidi it displeased Dauid I.G.B. or Dauid was mooued and troubled as Samuel was mooued when the Lord had cast off Saul and cried vnto the Lord all night 1. Sam. 15.11 where the same phrase is vsed 3. As Dauid was mooued and troubled so it is said Dauid feared the Lord that day which both sheweth that Dauid setting before him the like punishment vpon the Philistims first then vpon the Bethshemites for their irreuerent behauiour toward the Arke feared the like punishment himselfe and therefore durst goe no further with the Arke Mart. And beside it made Dauid more carefull afterward nihil tentare praeter doctrinam legis to attempt nothing beside the doctrine of the Law Pellican 14. Quest. Whether Dauid did well in going no further with the Arke 1. Some think that Dauid was herein ouerseene and though he were an holy man yet he was not without his faults for if he were assured that it was the Lords will to bring the Arke to Ierusalem he should not haue giuen ouer notwithstanding this crosse successe and if he were not he should neuer haue begunne and taken it in hand Mart. 2. To the same purpose Osiander that Dauid exceeded a due measure in this his feare in that he sendeth away the Arke from him as many now a dayes because they thinke themselues vnworthie to receiue the Sacrament do along time forbeare and will not receiue it at all 3. But Dauid herein rather obeyed as it seemed to him the Lords will which hee might thinke was not at this time that the Arke should be brought to his house as was declared by this fact Iun. so aguoscit se indignum c. he acknowledgeth himselfe vnworthy with whome the Arke which was the seat of God should remaine and dwell Pellic. 15. Quest. v. 10. Of the leauing of the Arke in the house of Obed Edom the Gittite 1. The most doe thinke that this Obed Edom is called a Gethite or Gittite because he had sometime soiourned with Dauid or vpon some other occasion in Gath a citie of the Philistims Pellic. Vatab. and it might be he fled thither when Saul put the Priests to death Mart. But he was so called of Gath Rimman one of the cities giuen in common by the tribe of Manasses and of Dan to the Kohathites the Leuits Iosh. 21.24 Iun. 2. And with him the Arke is left not that Dauid forced him to take the Arke and so would turne the daunger vpon an other which he feared But it seemeth rather that Obededom dwelling in the way and beeing a good man and also a Leuite that he was willing to giue entertainement vnto the Arke Osiand Martyr Rupertus thinketh that Dauid as yet knew not the cause why the Lord
politicke state which was more hindered by the adulterie of women in the confusion of families and suborning of false heires in which respect indeed the fault is greater on the womans side 2. So also it was made lawfull by some Imperiall lawes for the women to seeke diuorce and separation from their husbands as appeareth by the law of Theodosius C. de repudijs in L. Cons. 3. The Romane lawes did more punish the womans offence for the aforesaid reason because the politike state receiued greater dammage thereby 4. Parents also are there charged to giue vnto their sonnes good education but the daughters are more carefully to be kept because by their fall their fathers house is defiled 2. Now that the mans offence is the greater it may be thus argued 1. because the womans sex is weaker and so much the more to be pitied 2. The man is the head of the woman and ought to giue her a good example 3. The marriage faith is mutually giuen and therefore it is broken on the mans behalfe as well as the womans 4. Men vsually are agents and entisers of women and they are entised 3. Wherefore the best resolution is this that in respect of the mutuall bond of mariage and faith of each giuen to other the offence on both sides is equall but their persons considered the man sinneth more because he is the head And in regard of the commonwealth the womans fault is more daungerous in the confusion of families and in obtruding false and supposed heires Now yet the causes why the womans offence is counted more odious the case being the same are rendered to be these two quia viri liberius agunt non habent peccata latentia vindictam the men are more readie free to accuse their wiues women are not so forward Caus. 32. qu 5. cap. 23. beeing restrained by the modestie of their sex and the mens faults are more secret and so escape vnpunished See more of this question as likewise whether adulterie is to be punished by death to the which opinion P. Martyr enclineth here Hexapl. in Exod. qu. 8.9 vpon the seauenth commandement c. 20. but somewhat of the same question shall here be inserted 17. Quest. Whether the sinne of adulterie ought to be punished by death 1. P. Martyr laboureth by these reasons to prooue the affirmatiue part 1. Death by the law of Moses is inflicted vpon the adulterous persons Leuit. 20.10 the adulterer and adulteresse are both to die 2. The order of the commandements sheweth as much for all the transgressions of the first table as idolatrie blasphemie violating of the Sabbath and of the two first commandements of the second table as disobedience to parents murther were punished by death so also adulterie then at the eight commandement the sword staieth so likewise neither the 9. or 10. commandement were inforced with the penaltie of death 3. Seeing adulterie is more against the politike state then theft simply it should rather be punished by death then the other for who had not rather loose part of his goods then his wife her honestie many intricate questions doe arise as whether by diuorce the band of marriage bee dissolued whether it be lawfull to marrie after diuorce whether the innocent party only is to be suffered to marrie whether the parties offending ought to be reconciled 5. By the lenitie of punishment adulteries encrease and this vice groweth to be publike and common Contra. 1. That law of Moses was iudiciall and politike it specially concerned the policie and state of that commonwealth as shall be shewed afterward therefore it simply bindeth not now 2. Neither doth the sword beare sway now vnder the Gospel in the punishing of the transgressions of all the former commandements vnto the seauenth by death for it were too much rigour to giue sentence of death for euerie breach of the Sabbath or for euerie disobedience to Parents neither doth the sword stay at the 8. commaundement for some kind of theft by the lawe of God is iudged worthie of death as followeth presently to be shewed and some kind of false witnesse for he was to be done vnto as he thought to doe vnto his brother Deut. 19.18 If hee were a false witnesse against his brothers life his owne life should be payed for it 3. Adulterie is more against the commonwealth then simple theft but not then euerie kind of theft And there are fowre kinds of theft by the law of God censured by the sentence of death 1. theft of men Exod. 21.16 2. theft with violence as breaking into an house Exod. 22.3 and of the same sort is all kind of robberie 3. sacriledge the stealing of things consecrated to holy things which was Achans case Ios. 7.4 and wanton theft when one stealeth not of necessitie to satisfie his hunger but of wantonnesse as he which hauing many sheepe of his owne tooke his poore neighbours onely sheepe 2. Sam. 12.3 Dauid iudgeth such an one worthie of death 4. Such questions are not superfluous and vnnecessarie for then our blessed Sauiour would not haue medled with them to shew in what cases it was lawfull for a man to dismisse his wife and marrie another Matth. 5. and 19. 5. It is not for that adulterie is not punished by death but because either straight punishments are not laid vpon adulterers and too much lenitie is shewed that this sinne so ouerfloweth in the world 2. Now on the contrarie it may thus be reasoned that adulterie is not now necessarily to be sentenced by death 1. Moses Iudicials doe not now necessarily bind but in regard of the morall equitie of them P. Martyr saith non magis not astringere ciuiles leges c. quà m cermoniales but that cannot be safely affirmed for Moses ceremonialls are absolutely and simply abrogated and to reuiue them were to violate and infringe the libertie of the gospel but the Iudicialls are left indifferent Christian Magistrates as they are not simply bound to retaine them so they may vse them as they see it to bee fitting to the commonwealth Now that this was one of the Iudicialls of Moses it is euident by this because it was peculiar to that state and pollicie that the tribes and families should be distinguished and not confounded or mixt together therefore it was fit that adulterie should be seuerely punished by the which commeth the confusion of houses corruption of blood subornation of false heires 2. Other iudiciall and penall lawes annexed to the morall precepts are not nowe in force as to put to death euerie one that violateth the Sabbaticall rest or euery one that is stubburne against their Parents 3. By Moses lawe onely that adulterie was punished which was committed with an other wife Leuit. 20.10 for the man to take a concubine to his wife or one wife to another was not then counted adulterie nor yet was punished by death for then it would follow that Abraham Iacob Dauid with others vnder
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
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
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
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.
3. And much vnlike are Gods iudgements vnto the ciuill lawes of men for here the child is not to suffer for the parents offence with God it is otherwise before whome none is innocent Borrh. 4. And if the child were altogether faultlesse no punishment could lie vpon him but seeing the infant hath originall sinne and is a part of the parents God may most iustly in his secret iudgement hasten that ende sooner which by the course of nature euerie one is subiect vnto Borrh. 5. And God in his wisedome did take away this child because hee should haue liued but to bee a shame vnto Dauid Mart. 21. Quest. v. 16. Why Dauid be sought the Lord for the child whom the Prophet said should die Dauid doth not herein oppose himselfe to Gods will 1. He might thinke that this commination was conditionall that vpon his teares and repentance the Lord might reuerse his sentence as he did when Hezekiah was sicke and when Ionas preached against the Ninivites 2. And although these examples followed after Dauids time yet there were the like before as Dauid might remember how the Lord commaunded Abraham to sacrifice his sonne yet it pleased him otherwise and the Lord threatned to destroy Israel but he was entreated to spare them at the intercession of Moses Numb 14. 3. And Dauid herein onely shewed his naturall affection still subordinating his prayer to the will of God as Christ did to shew his humane condition when he praied that the cuppe might passe from him 4. Hereby also Dauid sheweth his confidence how sure and certen he was that the Lord had pardoned his sinne seeing he was bold to make intercession for his son Pel. 22. Quest. v. 18. Vpon what seauenth day the child died and what is gathered thereupon 1. Borrhaius saith it was the seuenth day of his sickenesse which is a criticall day for then the sickenes vsually abateth or encreaseth more But this being a sicknes sent of god vpon this child there was no vse of any such naturall obseruation therfore it is agreed by the Hebrewes that it was thâ— seauâ—nth day from the birth of the chiâ—d so also Iun. Mart. 2. Now in that this child dying vpon thâ— seauenth day was not circumcised and yet Dauid was cheared after the childs death aâ— not doubting of the saluation thereof Dauid was not then of that minde which the Romanists are of now to thinke his child damned for want of circumcision as they hold all infants dying without baptisme to be excluded heauen But gratia non est alligata symboliâ— Gods grace is not â—ied vnto the signe Controv. The contempâ— not the want of baptisme condemneth The Romanistâ— themselues allowe of that distiâ—ction of baptisme fluminis flaminis sanguinis the baptisme of water of the spirit of blood that the martyrdome of the Saints that shed their blood for Christ the inward worke of the spirit supplyeth in many thâ— want of baptisme by water Mart. Pellic. 3. We see by this president that God may often refuse his owne seruants in temporall things for Dauid obtained not his petition here Osiand 4. And in that this child liueth not but Salomon next borne liued therein is shadowed forth the old man which must die in the members of Christ and the newe man which must liue vnto God Borrh. 23. Quest. v. 20. Whether Dauid was not vncleane and his house by the dead corps of the childe 1. Whereas there is a Law Numb 19.14 that when one died in a tent all that came into the tent and whatsoeuer was in the tent should be vncleane seuen dayes and yet Dauid presently after the death of the infant washed himselfe and went vp into the house of God the places are thus reconciled that Dauids house must bee supposed to be verie large the verie place where the child died was vncleane as the tent was wherein any died but it is like that Dauid came not at that place nor neere the infant All his house could not thereby be made vncleane for the Arke of God was at this time in Dauids house in a Tabernacle which Dauid had prepared for it Martyr 24. Quest. v. 23. Why Dauid leaueth weeping the child beeing dead 1. One reason was because Gods will now appeared that hee would not retract his former decree concerning the death of the child Osiand for then if he had continued praying still he should seeme to haue spurned against Gods will 2. Though Abraham beleeued that God could haue raised vp Izaak from the dead when he was commaunded to sacrifice him Hebr. 11.19 yet Dauid had no such hope here because hee had no such promise of this child as Abraham had of Izaak Mart. 3. An other reason why Dauid ceaseth mourning is because no singular thing had befallen the child he was borne to die and Dauid himselfe should also follow after Pellic. 4. Some doe gather a third reason why Dauid stayeth mourning because he was perswaded the child was well for he saith he should goe vnto him but of his owne saluation he doubted not the rest of our writers doe interpret this phrase generally of beeing dead as likewise that which the counterfeit Samuel said to Saul to morrow thou and thy sonnes shall be with me 1. Sam. 28.18 But I rather thinke with Augustine that the speciall estate and condition of the dead is thereby insinuated and thereupon hee doth collect that it was not true Samuel which appeared to Saul because he telleth a lie Ad Simplic lib. 2. qu. 3. for magno intervallo separari bonis à mâ—lio legimus c. we finde that the good are a great way separated froÌ„ the euill in the next world And this phrase is like to that when the Patriarcheâ— are said to bee gathered to their people See Hexapl. in Genes c. 25. qu. 15. that is not onely dead but in the state of grace associate vnto the blessed companie of Saints in heauen 5. But why doth not Dauid mourne for this infant and yet made such lamentation for Saul Ionathan Abner Absalom Dauid mourned for some of them because the commonwealth sustained great losse by them and for others because they died in their sinnes as Absalom here is no such cause in respect of the one or the other Mart. 6. This example of Dauid in praying for the liuing child but ceasing to pray for him beeing dead euidently conuinceth the errour of the Romanists Controv. Against pâ—ayer for the dead who make superstitious prayers and intercessions for the dead Dauid here sheweth that it is in vaine to pray for them which are departed Borrh. Mart. 25. Quest. v. 24. How Dauid comforted Bathsheba now called his wife 1. Bathsheba was in heauinesse not onely for the death of the child but because of the sinne which they had committed and therefore Dauid did his part to comfort her Osiand 2. The Hebrewes thinke that Bathsheba refused to companie with Dauid least that child might
haue died as the former did and therefore Dauid told her that this child was borne vnto the kingdome and that the Messiah should come of him whereupon she required Dauid to sweare vnto her that he should be king But as it is certaine that Dauid did sweare vnto her for this matter 1. King 1.30 so it is vncertaine whether it was at this time her name indeede signifieth the daughter of an oath but she was so called before this oath was made vnto her by Dauid 3. The speciall comfort that Dauid ministred vnto her was in declaring vnto her how God had forgiuen them their sinne Mart. 4. This also is to be noted that whereas at the birth of the first child conceiued in adulterie she was called the wife of Vriah v. 15. now the Lord hauing forgiuen their sinne and ratified the mariage she is called Dauids wife Pellic. 26. Quest. v. 24. Of Salomons name who gaue it him and why 1. Here Dauid is said to call his name Salomon but 1. Chron. 22.9 the Lord is said also to haue giuen him that name so Dauid gaue it by direction from God by the hand that is ministerie of his Prophet Nathan by whom also the Lord sent and called him by an other name Iedidiah that is beloued of God Some vnderstand that Dauid sent the child by Nathans hand that is committed the education of him to the Prophet Osiand But it is euident Prou. 31. in the title that Salomon in his infancie and childhood was brought vp vnder his mother Bathshebah and he was yet too young to be committed to any other 2. And here it is to be obserued that the Lord vseth the ministerie of Nathan as before in sending an heauy message to Dauid so now in bringing comfortable newes as Isaias to Hezekiah was a messenger both to tell him of death and againe of the prolonging of his dayes least there might be thought some difference and variance betweene the Prophets if the Lord should haue vsed any other messengers then them Mart. 3. And in that Salomon is called Iedidiah beloued of God it may be an argument of his eternall saluation that he was not a reprobate or cast-away but was renewed againe after his fall by repentance 4. These two names Salomon and Iedidiah signifie the one peace which Israel enioyed vnder Salomons raigne and the loue of God toward Salomon this latter more was giuen him baghabur iehouah for the Lord that is for Christs sake in whom he was acceptable vnto God Iun. and of whome he was a liuely type both in respect of the spirituall peace of Christs kingdome and he was indeede the onely beloued sonne of God Borrh. 27. Quest. v. 27. What citie of waters it was that Ioab had taken 1. Ioab continued almost a yeare in besieging the citie of Rabbah which was the cheife citie of the kingdome for it was no maruell that God gaue him no better successe abroad Dauid hauing so displeased him by his sinne at home and Dauid also beeing lulled asleepe and giuing himselfe to pleasure had no care to set forward that publike businesse Mart. 2. This citie of the kingdome called afterward the citie of waters as some thinke was an other citie beside Emman Sa. but it is euident v. 29. that it was the same citie 3. Some thinke that the citie consisted of diuerse parts whereof one that was environed with water and so stronger then the rest was held by the king which Ioab had now taken Borrh. Vatab. Osiand as the citie Syracuse had foure parts like fowre little cities one was called Insula the Island an other Acrodina the third Tychia the fourth Neapolis Mart. But though Ioab had taken some part as it might be the base townes or suburbs yet it is euident that he had not taken the cheife part for afterward Dauid came and besieged Rabbah and tooke it where the king was whose crowne he tooke to himselfe 4. Therefore Iunius interpretation here is more fit that he tooke the citie of waters that is by a certaine figure called hypallage the waters of the citie and so Iosephus saith praecisis aquae ductibus the conduits of water beeing cut off the citie was in great distresse pinched both with hunger and thirst so that it was an easie matter now to take it 5. Ioab as he was a companion of Dauid in all his afflictions so now he is studious of Dauids honour and would not haue this victorie ascribed vnto himselfe Pellican 28. Quest. v. 30. Of the King of Ammons crowne which Dauid tooke from his head 1. It seemeth that it was the vse of Kings in those dayes to weare their crownes in battell as Saul had his crowne with him when he was slaine in battell which the Amalekite tooke and brought to Dauid And so here the kings crowne was taken from him and set vpon Dauids head 2. It was a verie massie crowne it waighed a talent of gold which Budeus valueth at 7700. French crownes of gold Munster at 18000. French crownes Osiander at 1â—594 Rhene peices of gold but this estimation is too great the ordinary talent beeing set but at 60. pound waight of gold Iun. 3. It was too massie to bee worne vpon any ones head for there was as much gold in it as went to the making of the golden candlesticke in the Sanctuarie Exod 25. therefore some thinke that there was a load stone in the crowne and so it was drawne vp with yron and hung in the aire but this is a meere deuise Hierome taketh here the word molcham which is translated their king for their idol Milchom for so they vsed to set crownes vpon their gods heads but the word is molcham their king not milchom which was the name of the idoll this massie crowne therefore was not vsually worne but it was a crowne of estate which was onely set vpon the heads of their kings at their coronation and other solemne times 4. Now Dauid conuerted this crowne to his priuate vse and yet transgresseth not that commandement whereby they were charged not to bring into their houses the things consecrated to idols Deut. 7.25 not because Dauid tooke it not himselfe but it was brought vnto him by an other which is R. Chimhi his conceit for if it were not lawefull to take it himselfe neither was it lawefull to receiue it at an others hands But that charge was onely concerning the idolatrous implements of the Cananites which they were not to meddle with the spoiles of other nations they might take so that they purged them with water or fire and so they conuerted to their vse the spoile of the Madianites Numb 31.23 Lyran. Mart. 5. This falleth out iust vpon this vnciuill King that as hee had cut the beards and garments of Dauids messengers so he is spoyled of his princely robes and his head is left naked without a crowne Borrh. 29. Quest. v. 31. Of Dauids casting the Ammonites into the tile-kill 1. The most doe so
for in him we liue mooue and haue our beeing Act. 17. 7. The Lord saith by his Prophet Ezechiel c. 14.8 If the Prophet be deceiued when he hath spoken a thing I the Lord haue deceiued him c. so Ieremie saith cap. 4.10 that the Lord had deceiued his people so Isay saith 63.17 O Lord why hast thou made vs erre from thy wayes 8. Psal. 105.25 Hee turned the heart of the Egyptians to hate his people Iosh. 11.20 It came of the Lord to harden their hearts that they should come against Israel in battell 2. Thess. 2.11 the Apostle saith Hee shall send them strong delusions to beleeue lies 9. As God willeth the end so also hee willeth the meanes which tend vnto that ende but it was Gods will that Christ should be deliuered vp vnto death and that the members of Christ as the holy Apostles and Martyrs should be tried thereof it was Gods will also that Iudas should betray Christ and that the tyrants should raise persecution against his Church which were sinnefull acts 10. If God can hinder a man from sinne and will not and take away from him the helpes which should keepe him from sinne he should seeme to be accessarie vnto it as if we see a man readie to fall into a pit and forwarne him not of it or take from one a staffe whereon he leaneth so that he falleth we should be guiltie of his hurt so it should seeme to be betweene God and man if he should withdraw from him his grace whereby he might stand 11. Seeing God doth bring forth substances by vnhonest action as children begotten in adulterie why may he not as well produce actions per malam voluntatem by the euill inclination and will of man 12. The Apostles say in their prayer that Herod and Pilate had assembled themselues together to doe whatsoeuer thine hand and counsell had determined before to bee done By these and such like places of Scripture and reasons some shew may be made that God hath some hand in the sinfull workes of men 3. In the third place the diuerse opinions must be touched of this matter 1. Some doe indeede most blasphemously make God the author and worker of euill as the Libertines which blasphemie is to be abhorred and to be condemned to hell with the authors thereof 2. There are that vnderstand these places of Scripture of Gods permission onely 3. Some doe thinke that God is an agent euen in euill actions which as they proceede from man are euill but as God concurreth it is iust the reason whereof if we cannot comprehend we must rest in the iudgement of the Scripture this opinion shall afterward be more fully declared and confirmed 4. Further it must be considered what sinne is it is not a substance nor yet any subiect or habit in a subiect but onely a defect and priuation as blindnes is of the sight and malum esse non potest nisi in bono euill cannot be but in that which is good as blindnesse is in the sight euill is of two sorts it is either culpa the fault or poena the punishment the fault is the absence or priuation of some vertue or grace and the punishment is the priuation of some benefit as sickenesse is of health and there is something that is both a sinne and punishment as originall sinne 5. Now more fully and distinctly to determine of this question these conclusions following shall be set downe 1. God properly is not the cause of euill nor author of sinne for the habite neuer of it selfe produceth the priuation as light bringeth not forth darkenesse but if the light be remooued then the darkenesse followeth of it selfe But like as the Sunne is not the cause of darkenesse but the Sunne beeing remooued from our hemisphere then darkenesse of it selfe succeedeth so when God taketh away his grace which he doâ—h to make man know and vnderstand that he can do nothing without grace then followeth darkenesse and ignorance in our hearts So that God is not properly the cause of sinne but onely remouens the remoouing cause So that there neede no efficient or positiue cause to be made of sinne as the Maniches made two Princes the one of light to whom they ascribed why was good and the others of darkenesse whom they made the beginning of euill for by the absence of light and grace darknesse and euill doe succeede of themselues by the corruption of our nature 2. Here we must consider of a threefold action of God 1. One is generall in the works of his prouidence whereby euerie thing is preserued and maintained in it kind and nature for in him we mooue we liue and haue our beeing 2. An other is speciall and particular whereby he worketh all good things in his Saints 3. The third is betweene both whereby God carrieth an ouer-ruling hand in all actions making all things good and bad reasonable and vnreasonable creatures to serue vnto his glorie and to be instruments of his will And thus God disposeth euen of the sinnefull acts of men that thereby his will is effected and accomplished and yet he is no way accessarie to their sinne so that in the same act God and mans will may concurre but after a diuerse manner God may iustly will that and to a good end which man willeth wickedly and vniustly as God determined the death of Christ for the redemption of mankind but Iudas betrayed him of a wicked mind and Sathan prouoked Iudas as an enemie vnto God and the truth And Augustine further sheweth how in the same thing God willeth and man willeth Euchirid ad Laurent c. 10. but diuersly by this instance A wicked sonnes father is sicke Gods will is he shall die and so the wicked sonne desireth hee should die also but to an other ende that he may enioy his inheritance So likewise one may will that which God willeth not and yet bee without sinne As the good child of loue toward his father desireth his life whom Gods will and pleasure is shall die of that sickenesse 3. God may minister an occasion which of it selfe is good but the wicked abusing it are thereby stirred vp to doe euill as when Moses and Aaron brought a message vnto Pharaoh to let his people goe Pharaoh thereupon was incensed to oppresse the people more grieuously so God might be said to harden Pharaohs heart but occasionaliter and accidentaliter by ministring an occasion and accidentally onely 4. The Lord also permissiue by way of permission may be said to haue on hand euen in euill actions which he permitteth to be done which his permission is in him a kind of will for if he permitted or suffered any thing nolens against his will it would shew an impotencie and want of power but euen in Gods permission his power appeareth so permitting euill to be done in the world as he knoweth how to make it serue for his glorie and so he permitteth sinne as that he so
disposeth that it shall not rage or raigne in all nor in all times nor further then he seeth it to be for his glorie But good actions the Lord willeth after an other sort not onely permitting them to bee done but effecting working finishing and perfitting in vs euery good worke 5. Further there are three things to be considered in sinne 1. The guilt of sinne which is nothing else but obligatio ad poenam a binding and tying of him that sinneth vnto punishment and this is an act of Gods iustice who after one hath sinned holdeth him guiltie of punishment 2. Then there is the act of sinne which is the subiect and this God is the cause of who giueth power to mooue to will to doe this or that vnto his creatures which power hee restraineth not but suffereth euerie thing which he hath made and enableth it also to exercise the naturall properties and faculties thereof Thus God is the author of the action but the euilnes of the action proceedeth from mans corrupt nature like as the soule and life in the body is the cause it mooueth but the lamenesse of the legge or other part affected is the cause of the halting thereof So God as an vniuersall agent giueth life and motion to his creatures as the soule doth to the bodie but the abusing and deprauing of these actions ariseth from the corruption of mans nature 3. There is in sinne the punishment to be considered So God is said to punish sinne with sinne as the Apostle sheweth how the Lord gaue ouer the Gentiles to a reprobate sense and to vile affections as a punishment of their Idolatrie Rom. 1. In this manner as hath been shewed how the Lord may be said to haue to do with sinne but he is no way the author thereof or properly the cause And that is no imperfection in God that he cannot sinne nor will sinne but it is his perfection who beeing perfect goodnesse it selfe cannot abide any thing that is euill for if he should will sinne to bee he should turne men from himselfe which were to denie himselfe which as the Apostle saith God cannot doe God cannot denie himselfe 2. Tim. 2.13 This thâ—n is the summe of all that God is not properly the cause of euill but 1. either by remouing and withholding his grace 2. by disposing in his infinite wisedome and power euen of euill actions to serue his glorie 3. by ministring occasion which the wicked may abuse and peruert to their further hardening 4. in permitting things to be done as farre as hee seeth expedient for the vniuersall good 5. the guilt of sinne in iustice he procureth 6. the generall action he causeth 7. as it is a punishment he inflicteth it c. 7. Now according to these conclusions set downe the former reasons which seemed to make God accessarie vnto euill may thus be answered 1. God is said to giue vp the Gentiles to vile affections because hee left them to themselues and iustly depriued them of his grace 2. God hardened Pharaohs heart and blinded the Israelites eyes occasionaliter by ministring the occasion which they abused Gods workes were an occasion of Pharaohs hardening and his word of the others blinding but not of themselues the other through their peruersnesse tooke occasion to doe euill where none was giuen and turned that which was good to be an occasion of euill 3. The Lord is said to lead into temptation because the deuill who is the tempter can doe no more then God permitteth God tempteth not to euill as hee is not tempted Iam. 1. And we of our selues are tempted of our owne concupiscence therefore our Sauiour saith to his Apostles watch and pray least yee enter into temptation Matth. 26.41 4. God is the creator of mans will but not of his corrupt will which is the cause of sinne and not his will simply as God created it 5. When God saith to the euill spirit goe and prosper that is to be referred to the ende which was the death and punishment of Ahab but the meanes which was by beeing a lying spirit God willed not nor commaunded to be done but hindred not the doing of it because the Lord knewe how to vse it to his glorie 6. It is not denied but that the subiect of sinne which is the action in generall is from God who is the moouer of all things but it followeth not that the euilnesse of the action therefore is from God 7. God is said to deceiue the Prophet and people not in respect of the cause thereof which proceeded from their owne corrupt heart but in regard of the euent because God vsed that seduction for their punishment 8. God is said to turne their hearts to hatred because the prosperitie of the Hebrewes which God caused gaue occasion of enuie and hatred to the Egyptians the hearts of the Canaanites were hardened non emolliendo because God mollified them not And so God gaue them which beleeued not the truth strong delusions as a iust iudge punishing their hardnes of heart and vnbeleefe with blindnes peruersnesse 9. God willeth the meanes but after an other manner his will is that persecutions should be not simply but as they tend to his glorie and to the propagation of the truth 10. It is crueltie in man if he suffer one to fall and helpe him not because a man is bound in charitie to doe it but God is bound to none many graces he giues vnto the wicked which they abuse he is not bound to giue all he may doe with his owne as it pleaseth him 11. God is the author of the action which bringeth forth euill but not of the euilnesse of the action 12. Concerning the death and suffering of Christ God willed it in respect of the ende which was our redemption the meaneâ— as the treacherie of Iudas the malice of the Iewes he ordained not but disposed he willed not but vsed them 8. Quest. How Gods prouidence and mans will may stand together Here are two errours to bee taken heed of in two extreames Some doe so hold Gods prouidence as that they exempt some thingâ— from it some on the contrarie do ascribe all things to the diuine prouidence as thâ—t they impose a necessitie vpon the will of man depriuing the same of the naturall libertie and freedome thereof 1. Of the first opinion was Plato affirming that there are many things in the world which God is no wayes the cause of Lib. 2. de Republic as of euill things which is true if he speake of the proper efficient cause of sinne but yet euen in such things Gods prouidence sleepeth not directing ordering and disposing euill things vnto such ende as seemeth best vnto himselfe 2. Damascene also in some sort impugneth Gods prouidence when hee saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that onely those things which are not within vs not the things within vs Lib. â— de fide c. 29. are subiect to Gods prouidence whereas
fell in the chase as they fled Ioseph 2. And the wood deuoured them while they ranne among the trees and fell vpon the stubs Iun. 3. And tumbling into ditches and pits and caues vnknowne Pell 4. The wild beasts also might help to deuoure and consume them Ch. who are by a metonymie vnderstood by the wood Borr. 5. And whereas twentie thousand fell by the sword ver 7. and more were consumed by the wood then by the sword the whole number in all exceeded 40. thousand Osiand 10. Quest. Of Absaloms hanging by the haire in the oake v. 9. 1. Wherein Absalom delighted and was most proud of therein is he punished he is hanged by the haire which he nourished and kept long of purpose to glorie in it c. 14.16 Gods iustice herein appeareth that punisheth a man wherein he sinneth Osiand 2. Euerie creature is readie to take reuenge of the wicked the oake taking hold aboue and the mule going away vnder him doe both conspire to punish his wickednesse the oake had boughs winding and wrapping one within an other like vnto a bramble or bush he was caught by the haire in the oake as Abrahams ramme by the hornes in the bush Gen. 22.13 where the same word seboch is vsed with a litle change in the prints 3. Absalom hanged aloft betweene heauen and earth as accursed of God as that kind of death was accursed by the law of God the like shamefull death came Achitophel to for the like sinne of rebellion and disobedience and Iudas afterward of whom Achitophel was a type that after he had betrayed Christ hung himselfe Borrh. 11. Quest. Out of v. 11. Of the reward promised by Ioab to him that brought tydings of Abshaloms hanging by the haire 1. The reward promised by Ioab to the souldier was not 50. shekels as Iosephus but tenne shekels and a soldiers girdle which was a signe of strength and valour and an ornament and ensigne of honour Osiand 2. The shekel here is to bee valued at the rate of the common and vsuall shekel which was but halfe so much as the shekel of the Sanctuarie which waighed 20. gerahs Exod. 30.13 the gerah waighed 16. barry cornes the common shekel then waighed 10. gerahs that is an 160. barley corns which maketh two drachmaes and somewhat more that is a quarter of an ounce the fourth part of a doller containing an ounce of siluer about 14. pence sterling Osiander then is deceiued that here iudgeth the shekel to be in value and weight equall to the doller 3. Iosephus also is here in an errour that so reporteth this storie as though Ioab should haue offred the soldier these shekels to go and thrust Absalom through whereas he only saith it was in me or with me that is in my power to haue rewarded thee 12. Quest. v. 13. Of the souldiers answer to Ioab 1. Some read If I had committed a trespasse against his soule because the affix hath the letter of the pronoune which signifieth his which is vaf Osiand but it retaineth the vowel of the affix of the first person which is chirik which is more to bee regarded benopshi therefore it is rather to be read my soule 2. Which Iunius vnderstandeth to be ex meipso of my selfe that is of mine owne head but rather hee signifieth that it should haue beene with the danger of his life Vat. B. 3. The third word sheker is not generally to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. if I had done this wickednesse or vniust thing but it signifieth a lie A.P. or falsitie C. Iun. both in that he should haue done falsely in going against the kings commaundement V. as also in denying the fact afterward so telling a lie Iun. which yet he could not haue hidden because the king by his wisdome would haue searched it out 4. And the last words are better read with an interrogation wouldst thou haue stroue against it that is haue opposed thy selfe against the kings sentence in my defence I.V. then to read them affirmatiuely thou wouldest haue stood against me thy selfe as it is vsually read for the souldier would not haue so vnmannerly charged his generall to his face 13. Quest. Why Ioab taketh three darts 1. The Hebrews think that Ioab did this because he had thrice dissembled with Dauid with the Elders of Israel and with the 200. whom he had seduced c. 15.11 2. But it is more likely that Ioab did remember how thrice he had broken his faith after he had reconciled him to his father Pel. first when he plaied those pranks in burning Ioabs corne while he dwelt in Ierusalem and afterward when he stole away the hearts of the people and accused his fathers gouernment after he was admitted to his presence and thirdly when he rebelled making his father to beleeue that hee went to Hebron to pay his vow 3. Or rather this might be because Absalom had committed three great sinnes murther against Amnon rebellion against his father and incest in lying with his wiues Osian 4. Or because Absalom had three kinds of death he was thrust through of Ioab and afterward killed of his men and lastly ouerwhelmed with stones 5. But these coniectures need not for he took three darts to make sure work that he might throughly dispatch him 14. Quest. Whether Ioab sinned in killing Absalom contraâ—y to Dauids charge 1. Some think that Ioab the yong men sinned in killing Absalom because the king had otherwise charged them Osiand 2. But I rather encline to their opinion which commend in this act the faithfulnesse iustice and wisedome of Ioab and vpon these reasons 1. Ioab had good experience of Absalom alreadie whome he had twice reconciled to his father and still broke his faith and therefore had no hope of his amendement 2. He had Gods warrant beeing now a cheife Iusticiarie in the battell to put to death a murderer not onely of Amnon but by whose meanes twentie thousand of the Lords people were slaine beeing now offered of God into his hands neither needed any witnesses to conuince him the euidence of the fact shewing it self Pellic. 3. He knowing that Absalom would be still a dangerous man to the whole state thinketh it best to take him out of the way preferring the safetie of the whole commonwealth before the priuate affection of the king 4. And that Ioab herein offended not appeareth both for that Dauid neither expostulated with him after the battell neither when he accused Ioab to Salomon for the murther of Abner and Amasa made he any mention of the killing of Absalom Bor. 15. Quest. Out of the 17. v. of Abshaloms manner of death 1. Absalom beside the smiting through with darts was also stoned by Gods iust iudgement by whose lawe they which were disobedient to their fathers and mothers were stoned to death Osiand 2. This was also a iust punishment of Absaloms pride that as he had beene too much giuen to ambitious ostentation while hee liued and to
many things by the instinct of Gods spirit whereof no reason can be yeelded we must not rashly censure his acts Borrh. 3. Quest. v. 14. Who it was that bowed the hearts of the men of Iudah 1. Some vnderstand it of Zadock and Abiathar that one of them bowed the hearts of the people and perswaded them Vatab. but the word beeing put in the singular number cannot bee referred to them beeing two and ioyned together in this commission 2. Some vnderstand it of Amasa that he bowed their hearts Pellic. 3. But it is better applyed to Dauid that he by this friendly message and gentle speech perswaded them Iun. for otherwise he needed not to haue sent Zadock and Abiathar to all the elders of Iudah v. 11. but to Amasa onely 4. Quest. v. 20. How Shemei came first of all the house of Ioseph beeing of Beniamin 1. Some by the house of Ioseph vnderstand the rest also of the tribes of Israel who were sometime preserued by Ioseph and therefore he was as the author and father of them Osiand but this is not vsuall in Scripture by the tribe of Ioseph to vnderstand all Israel neither did Shemei preuent all the tribes for Iudah came before him v. 15. 2. Some doe comprehend Beniamin vnder Ioseph because they had both one mother Pellic. yet were they two distinct tribes and one was numbred with the other 3. Some also thinke that by Ioseph he meaneth Ephraim Manasseh and Beniamin because they all marched vnder Ephraims standerd Num. 2.18 Vatab. Geneven but that is not like for now they did not march in that order 4. Wherfore this is the better reading that he came before the house of Ioseph not first of the house that is though his tribe of Beniamin was situate further off from Iordan then the tribes of Ioseph as the king now came from Mahanaim to Iordan yet he to expresse his dutie and ioy came first and before them Iun. 5. Quest. v. 23. How Dauid performed his oath made to Shemei for his life Though Dauid afterward 1. Kin. 2.8 gaue Salomon charge concerning Shemei yet he broke not his oth Reconcil for 1. Dauid onely sweareth concerning himselfe and his time that he for his part would take no reuenge on him but leaue him to the iudgement of an other Iun. Bor. 2. He pardoned his former fault but conditionally that he should take heed he offended not afterward Pelli 3. And so indeed Salomon did not simply put him to death afterward for his sinne against his father but for that being confined to a place h◠broke the kings commandement and so the king tooke occasion by this meanes to doe iustice vpon him Osiand 4. Dauid hauing himselfe vpon the confession of his fault found mercy and forgiuenes with God doth also imitate the Lord therein in forgiuing Shemei vpon his submission beeing therein a type of Christ who was readie to receiue all that came in humilitie vnto him Borrh. 6. Quest. v. 25. Whether it be meant of Dauid or Mephibosheth that hee came to Ierushalem 1. Some vnderstand it of Mephibosheth and read thus when he was come to Ierusalem and met the King and make this to be the meaning when Mephibosheth being at Ierusalem had met the King Geneven but beside that this were an improper speech to say when he was come to Ierusalem if he did not go out of Ierusalem at all as yet also Dauid was not come to Ierusalem as appeareth by Barzillais speech ver 34. what time haue I to liue that I should go vp with the King to Ierusalem 2. Some other read thus whē he came from Ierusalem Osiand but beside that in this sense an other word is here vsed iatza to goe out as c. 20.10 but bo is to go in which is the word here vsed the phrase will not beare this sense for the name of the place without a preposition betokeneth to the place as v. 34. 3. Therefore it is better vnderstood of Dauid that when he that is the King was in comming to Ierusalem Mephibosheth met him Iun. Pellic. 7. Quest. v. 29. Why Mephibosheth saith that they were all of Sauls familie men of death that is worthie to die 1. Some referre it vnto the crueltie which Saul and his had shewed toward Dauid in persecuting him and vsurping the kingdom Pellic. But seeing Dauid did reuerence Saul as the Lords anointed while he liued and would not lay his hands vpon his person nay he put to death him that vaunted he had killed Saul 2. Sam. 1. there was no reason that the posteritie of Saul should incurre the sentence of death for any offence that Saul had committed 2. Therefore it is better vnderstood of the attempt which Ishbosheth made in holding the kingdome against Dauid Osiand 3. And withall Miphibosheth seemeth to haue taken part with him and to haue beene accessarie to that cōspiracie dwelling at that time with Machir of Ladebao beyond Iordan where Ishbosheth remained at Mahanaim Iun. 8. Quest. v. 29. Whether Dauid offended in diuiding Miphibosheths lands and not restoring the whole vnto him 1. The most doe accuse Dauid here of ouersight that hearing the truth how Ziba had falsely accused Miphibosheth doth yet award halfe of the land to that vnfaithfull seruant yet they doe extenuate Dauids fault partly because that Dauid by his Kingly authoritie might as he saw cause reuoke and suspend that which before hee had freely graunted to Miphibosheth Osiand And that Dauid maketh some part of amends in restoring part though not all as also he had thereto Miphibosheths consent who was contented at the Kings pleasure to haue parted withall Pellican 2. Some goe yet further and say this fact of Dauids in not restoring Miphibosheths lands knowing the truth was much worse then his first ouersight in taking them away vpon a false suggestion Genevens But that can not be for Dauid reuoketh the former sentence and maketh restitution though in their opinion not fully and therfore this latter error could not be worse 3. The Hebrewes are yet more seuere and say because Dauid broke his oath made to Ionathan and diuided Miphibosheths land that afterward his kingdome was deuided in Rehoboams time ex Pellican 4. But all this is surmised vpon a false ground for Dauid doth not here make an equall diuision of the land as vnto two owners but his meaning is that Ziba should occupie the land to halues to Miphibosheths vse as he had appointed at the first c. 9.10 and therefore Dauid expressely saith I haue said hauing relation to his first order which he had made And in this sense Dauid is to be vnderstood why speakest thou any more thy words or of thy matters not that hee cut him short as Borrh. but in a manner he saith I accept of thine excuse thou needest say no more Iun. Some thinke that Dauid was ouerseene because he punished not Ziba beeing now present But Dauid that before pardoned Shemei no maruell if he
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