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
his owne eyes to testifie his thankfulnesse vnto God Osiander 3. And he would still more humble himselfe and by this meanes he should be honoured not onely of the maides from among whom he afterward tooke wiues and concubines Osiand but of all the Israelites whom she called his seruants euen with them ghimmam which beeing in the masculine must be referred to the men not to the women Iun. yea not onely of Israel but of all other nations shall I be had in honour Pellican according to that saying 1. Sam. 2.30 them that honour mee will I honour Iun. 3. Thus our Blessed Sauiour beeing derided and scorned vpon the crosse was more exalted in his glorious resurrection And when Theodosius the Emperour laying aside his Imperiall maiestie submitted himselfe to publike penance though hee might for the present be derided yet to this day is more honoured In like manner the seruants of God that are despised in this world shall receiue honour and praise of God in that day in despight of all those which before scorned and derided them 25. Quest. v. 23. Of Michols punishment for deriding Dauid she had no child vnto the day of her death 1. Some Hebrewes thinke that she had a child at the time of her death and died thereof as Rachel did and as the wife of Phinehes the sonne of Heli But this phrase vntill the day of her death is as much in effect as neuer and it putteth in a perpetuall barre as 1. Sam. 15.35 it is said Samuel came no more to see Saul till the day of his death that is neuer 2. Some thus vnderstand this place that from this time wherein she shewed such contempt she had neuer after any children but before she might haue for they suppose that this Michol is the same which is called Eglah c. 3.5 whose sonne by Dauid was Ithream Borrh. but that Eglah and Michol were not the same as is shewed before cap. 3. qu. 4. 3. Iosephus saith that Michol had fiue sonnes before by an other man but none by Dauid but those fiue sonnes said to be Michols were not hers but her sister Merabs who and not Michol was married to Adriel for Michol was giuen vnto Phaltiel therefore where it is said the fiue sonnes of Michol c. which she bare to Adriel there must be supplied the Sister of Michol as shall be shewed in that place 4. Therefore it is better vnderstood according to the vse of the phrase that perpetuae sterilitatis opprobrio affecta est shee was opprobrious for her perpetuall barrennes Iun. so they which deride the Church of God shall be for euer barren and fruitlesse of any good worke CHAP. 7. 1. Quest. v. 1. How Dauid is said to haue rest round about from all his enemies DAuid had many battells with the Moabites and Ammonites and with other forren nations as is expressed c. 8. c. 10. and in other places 1. Therefore some doe expound these-words of the peace and rest which Dauid now presently enioyed so Osiander saith that at this time magna tranquillitate respublica Israelitica fruebatur the Commonwealth of Israel enioyed great tranquillitie 2. Some doe referre it to Dauids peaceable possession of the kingdome wherein he was now established without any resistance Pellican 3. But D. Chimhi better vnderstandeth this rest from those warres which the enemies prouoked Dauid vnto the battels which Dauid afterward fought he rather made with his enemies oblata diuinitus occasione as God gaue occasion they did not prouoke him Borrh. Mart. 2. Quest. v. 2. Of Dauids purpose to build God an house 1. Dauid knew well enough that God dwelled not in houses made with hands neither that any Temple could be made to comprehend his maiestie yet because the Arke was a visible symbole of Gods presence he thought that the reuerent entertainment thereof tended to Gods honour 2. And this desire of Dauid as all other good thoughts and purposes proceeded from the spirit of God Pellican onely Dauids ouersight was this because he would runne before the Lords commandement Mart. 3. Yet this worthie lesson is learned from Dauid that men should not be more addicted to the setting forth of their owne pompe and garnishing of their owne houses and in the meane time neglect the place of Gods seruice as the Prophet Hagge reprooueth the Iewes because they themselues dwelled in sicled houses Hagg 3.4 and suffered the house of God to lie wast 4. Dauid also in not resting vpon his owne counsell though he were a wise and holy man but tooke counsell with Nathan the Prophet therein is an example vnto Princes and Magistrates to consult and aduise with wise and religious men Mar. 3. Quest. v. 3. How Nathan was deceiued in approouing Dauids purpose 1. D. Chimhi thinketh that Dauid dealt with Nathan as the Lords Prophet and would haue him aske counsell of God for him but it seemeth rather as Lyranus thinketh that he consulted priuately with him as his friend and an holy man for otherwise he would not haue giuen him this present answer if he had purposed to aske counsell of God for him 2. Therefore Dauid onely in familiar manner consulting with him Nathan maketh him an answer not as a Prophet but as one giuing priuate aduise for the Prophets had not alwaies the spirit of prophesie vpon them but spake sometime as priuate men as Samuel when Eliab Dauids eldest brother came before him thought at the first that he was the Lords annointed So Elisha said when the Shunamite lay at his feete beeing grieued for the death of her sonne 2. King 4.24 The Lord hath hid it from me and hath not told me c. 3. Nathan was herein deceiued because he sawe that God was with Dauid that therefore he could not be deceiued he reasoneth as they say in Schooles à dicto secundum quid ad simpliciter because God was with him at this time and prospered him in some things therefore he was with him in all Mart. 4. This teacheth vs that we should not ascribe too much to the worthines or dignitie of any as though they could not erre as here Nathan seemeth to be perswaded of Dauid 4. Quest. v. 5. How God notwithstanding Dauids vow will not haue him build him an house 1. Dauid as here he consulteth with Nathan about building of God an house so he earnestly vowed the same as Psal. 132.2 it is said He sware vnto the Lord and vowed to the mightie God of Iacob I will not enter into the Tabernacle of mine house c. nor suffer mine eyes to sleepe c. vntill I find out a place for the Lord this vow some thinke that Dauid made after the great plague when he offered sacrifice vnto God in the threshing floore of Arauna but it is not like that Dauid would make such a vow the Lord hauing signified what his will was therein before by the Prophet Nathan it seemeth therefore that at this time he bound
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
his Apostles My peace I giue vnto you Christs kingdome is peaceable of the which the Prophet Isay saith they shall breake their swords into mattocks and their speares into sythes Isay. 2.4 How is this Prophesie verified if now Christians vnder the kingdome of Christ should defend themselues with speares and swords 6. The warfare of a Christian is now spirituall as the Apostle sheweth That wee wrestle not against flesh and blood but against principallities and powers c. against spirituall wickednesses and therefore he would haue vs put on the armour of God Such are their reasons which are thus briefly answered Contr. 1. Our Sauiour in that place speaketh not of the authoritie of the Magistrate but of euery priuate mans dutie that they should be readie to suffer wrong if they see it make more for the glorie of God and the winning of their brother for otherwise our Sauiour himselfe did not keepe it according to the letter for when he was smitten vpon the one cheeke he did not turne the other and S. Paul beeing smitten vpon the face Act. 23. answered againe 2. S. Peter also was a priuate man and beside he vsed the sword in his heat with a reuengefull minde and therefore he receiued that answer 3. The Apostle doth not simply forbid to goe to Lawe but two things he findeth fault with the one because they drewe their brethren before the tribunall of heathen Iudges the other for that they were apt vpon euerie occasion to goe to lawe and would not suffer any wrong at all 4. In that parable our Sauiour intreateth not of the dutie either of Magistrate or Minister but sheweth the present condition of the Church what it is that it shall neuer be without tares for if that were the meaning as they pretend then there should be no place left for any ciuill punishment or Ecclesiasticall censure 5. Christ indeede left peace vnto his disciples both the internall peace of conscience and the externall also to them which are his true followers neither betweene Christian Princes and kingdomes which truely professe the Gospel of Christ doth there vse to be warre If Christians then were such as by their profession they ought to be that prophesie would haue his effect here in this world but now because there are many carnall men in the Church which mooue debate and dissention it is sufficient for vs that this promise of peace beeing but in part begun here be respited for the full and finall accomplishment thereof vnto the next life 6. As wee are Christians indeede so our aduersaries are spirituall and our armour spirituall but besides wee are men and encumbered with the affaires and businesse of this world and haue other carnall aduersaries And the Apostle speaketh by way of comparison that our carnall enemies are nothing to our spiâ—ituall and thâ—refore these are named not as our onely enemies but as the cheife ex Mart. 21. Quest. v. 32. At what time Asahel was buried 1. Iosephus thinketh that Ioab lodged in the campe all that night and the next day after they had buried Asahel and the rest which were slaine that then they returned to Hebron to the King but the text is contrarie that Ioab and his men went all night 2. Some thinke that Ioab buried him the same night in Bethlem and by break of day came to Hebron whereby it may appeare that the iourney was short and the distance of the place not great Pellic. But it is not like that this buriall was done in the night neither that Ioab would foreslack the time to carrie newes vnto the king of his good successe 3. Therefore it is more like that Ioab made speed going all night till he came to Hebron to the King and that afterward at more leisure he attended the funerall and buriall of his brother Mar. for it is no rare thing in Scripture by an anticipation of the historie to set downe that as done at the same time which was notwithstanding effected afterward Osiand CHAP. 3. 1. Quest. v. 1. How long the warre continued betweene the house of Dauid and the house of Saul 1. SOme thinke that this warre continued the space of two yeares during which time Ishbosheth is said to haue raigned ouer Israel c. 2.10 Genevens But it is shewed before quest 8. of the former chapter that there the whole time is not set downe of Ishbosheths raigne but onely how long he had raigned till that businesse fell out betweene Ioab and Abner which beeing the beginning of the warre between the two houses continued a good while after Ioseph 2. Neither was there any generall or publike warre betweene them but a continuall emulation and opposition Pel. neither is there any mention made of any other battell sauing of the former in the second chapter which rather was a skirmish then a set battell Mart. 3. Dauids house encreased Sauls decreased as this chapter sheweth how Abner the cheife vpholder of Sauls house fell away from Ishbosheth And hereby is signified the increase of the kingdome of Christ and the finall decay and ruine of the kingdome of Sathan Mart. 2. Quest. v. 2. Of Dauids sonnes borne vnto him in Hebron 1. Gods prouidence herein notably appeared that Dauid all the while he was in exile had no children but now beeing setled in his kingdome he hath sonnes borne vnto him Mart. 2. But in that of sixe wiues he had but sixe sonnes this may bee obserued that the marriage of many wiues was not blessed with fruitfulnesse Salomon had 700. wiues and 300. concubines yet but one sonne Rehoboam As though nature it selfe gaine saied such mariages as beeing contrarie to the first institution in the creation Pellic. 3. Dauid had small comfort by these children his eldest sonne Ammon committed incest and was slaine by Absalom Absalom rebelled against his father Adoniah for affecting the kingdome was put to death by Salomon So good men may be crossed in their children and parents to whom God sendeth children must therefore pray vnto God to make them good children Mart. 3. Quest. v. 3. Whether it were lawfull for Dauid to take to wife the daughter of the King of Geshur 1. Some thinke that Dauid offended God in this mariage and therefore he was punished in his rebellious sonne Absolom the offspring of that mariage Borr. 2. But it is rather to be thought that Dauid herein did not doe any vnlawfull thing for they were onely forbidden to ioyne in mariage with the nations of the Cananites Hiuites Iebuzites Pherezites and the rest now the Geshurites were none of them but were a people of the Amalekites 1. Sam. 27.8 And it was permitted by the law for the Israelites to haue to their wiues the captiue women which were taken in battell Deut. 21.13 though such kind of mariages were rather tolerated then commanded and allowed by the law 3. So it seemeth that Dauid tooke this Maacah among the captiues of the Geshurites whome he inuaded whome it is
like he had taken to him before he came to Hebron but yet shee was not then accounted among his wiues as beeing not yet fully purged from her superstitious Gentilisme Mart. 4. Quest. v. 5. Why Eglah is onely called Dauids wife 1. Some thinke because shee was but of base parentage and was not by any other thing commended then that shee was Dauids wife she is so called Vatab. but there are diuers other of Dauids wiues also as Haggith Abital of whome no honourable mention is made sauing that they were Dauids wiues 2. Some thinke that this Eglah was Michol called the wife of Dauid because shee was chiefe among them as Rachel was Iaakobs principall wife and that shee was barren from that time when shee mocked Dauid chap. 6. but she might notwithstanding haue had a child before Mar. Pellic. But it is not like shee was Michol seeing shee is still called by the name of Eglah 1. Chron. 3. and the Scripture euidently sheweth that shee had no child till the day of her death 3. Some are of opinion that this Eglah was one of Sauls wiues but it was not lawfull for Dauid to marrie his father in lawes wife the same degrees beeing forbidden as well of affinitie which are of consanguinitie 4. This clause then his wife is to be vnderstood in generall that euery one of these six was Dauids wife and that he had these sonnes in Hebron by his wiues beside those which he had by his concubines 1. Chron. 3.9 Iun. 5. Quest. v. 7. Whether Abner in deedâ— went in to Rispah or were accused falsly 1. The Hebrewes thinke that Abner would haue had her to wife which they hold to haue beene a thing vnusuall and intolerable that any should marrie her that had beene the Kings wife Pellic. and therefore Salomon tooke exception to his brother Adoniah as affecting the kingdome because he desired to wife Abishag 2. Some thinke that Abner attempted not onely to haue had Rispah for his concubine but that he did in deede defloure her Mart. which Ishbosheth both tooke to be a disgrace vnto him shee hauing beene his fathers concubine and beside it bewraied his ambitious minde as aspiring to the kingdome as Absalom lay with his fathers concubines when he thought to depriue his father of his kingdome Borr. 3. But it is rather like that this was a false surmise and suspition without any ground for Abner doth afterward instantly denie it Iun. Vatab. which may also appeare by his great stomacke and indignation whose conscience would haue made him somewhat to relent if he had beene iustly charged 4. Yet Iosephus is here deceiued who saith this Rispah was Ishbosheths concubine whereas she is called in the text Sauls concubine 6. Quest. v. 8. Of Abners answer in generall 1. Some note in Abner his obstinacie that beeing reprooued for sinne could not endure it but seeketh to worke displeasure against him that did admonish him sic Mar. Genevens But it is shewed before that it is like that this was but a meere suspition of Abner 2. Yet his pride and ambition appeareth that could not abide one contumelle or reproach at Ishbosheths hand that neither reuerence to the kingdome nor yet neerenes in blood could containe him in his dutie but he must breake out into disloyaltie Pellic. 3. Beside his leuitie and inconstancie is manifest that vpon so small an occasion turneth from Ishbosheth to take part with Dauid to whom he seeketh to ioyne not of conscience because he was the Lords annointed but of displeasure against Ishbosheth Such an inconstant person was one Ecebolus Socrat. lib. 3. whom Socrates maketh mention of who vnder Constantius the Emperour was a forward Christian vnder Iulian a professed Idolater and vnder Iovinian againe he returned to Christianitie humbly crauing to be receiued and crying out calcate me sal insipidum tread vpon me as vnsauourie salt Mart. 7. Quest. v. 8. Of the meaning of Abners words am I a dogges head 1. Some referre it to Abner himselfe that he should take it as a disgrace and dishonour vnto him to be thus rebuked Mar. 2. Some haue reference vnto Dauid and the rest of Iudah in this sense that Abner should be counted as a vile person at their hands for taking part with the house of Saul Pellic. 3. Others haue relation to Ishbosheth as though he should thinke him no better then to be keâ—per and head of the dogges of his enemie namely Dauid Vatab. 4. Some make this to be the meaning thinkest thou that if I woulâ— offer my seruice to Dauid he would thinke me worthy no better place then to keepe his dogges but rather he would aduance me and haue me in honour Borr. 5. But the better sense is to apply it to the thing it selfe and the occasion offered he so saith because he was accused of incontinencie and leacherie and therein like vnto a dog and so euerie way a vile person for in these two things men are compared to doggs for intemperate lust as Deut. 23.18 Thou shalt not bring the hire of a whoore nor the price of a dogge into the house of God and for vilenesse as Dauid saith to Saul after whom doest thou pursue after a dead dog 1. Sam. 24.15 8. Quest. Of these words v. 8. Which against Iudah doe shewe mercie c. 1. Some read which was with Iudah with an interrogation as if he should haue said haue I dealt vnfaithfully with thee or fallen away from thee vnto Iudah Iun. so also readeth Montanus quod fuerim Iuda as though I had beene with Iudah 2. The Chalde thus interpreteth as though I had beene reiected or an abiect to those which are left of Iudah but here diuerse words are added 3. I preferre the vsuall reading am I a doggs head which against Iudah doe shew mercie not onely because of the consent of interpreters for so the most doe interpret laiehudah not to Iudah or from Iudah but against Iudah P.V.B.G.L. the Septuag doth omit it altogether but for that it best agreeth with the whole scope of Abners speach that he had not deliuered Ishbosheth into the hands of Dauid as followeth afterward 9. Quest. v. 8. Of Abners excuse Thou imputest to me a fault concerning this woman 1. Some so take it as though Abner should extenuate this fault which hee had committed with a silly woman that Ishbosheth had no reason in respect of his great deserts to charge him with so small an offence Mart. But it is not like that Abner would haue so eleuated this offence if he had beene guiltie of it seeing she had been the Kings concubine which thing was odious in Israel to defile the kings concubine 2. Pellican thus turneth the words as though the emphasis were in thou as if he should haue said considering I am the onely stay and vpholder of thy kingdome how darest thou reprooue me 3. But all the force of the words lyeth in the accusation it selfe as if he should say
meritorious causes of their punishment 3. Neither doth God recompence all euill doers according to their workes but such onely as are obstinate and impenitent Mar. CHAP. 4. 1. Quest. v. 3. What Berothites and when they fled to Gittaim 1. SOme vnderstand it of Baanah and Rechub the two captaines of Ishbosheth that they fled away from Ishbosheth because of some crime which they had committed some for that they had conspired with Mephibosheth who discouered them ex Mart. But the historie it selfe is against this sense for how could these two haue opportunitie to kill Ishbosheth and to haue such free ingresse to the house of Ishbosheth if they had fled before and had beene as it were banished from him 2. Therefore it is better referred to the inhabitants of Beroth not that they all fled away because of this conspiracie of Baanah and Rechub as Osiander for this their flying and departure went before this treason practised against Ishbosheth 3. But the truth is that the Berothites had fled aâ—ay from Beroth a towne of Beniamin Iosh. 19.25 when they had heard of the death and ouerthrow of Saul then the Philistims came and dwelt in ther Cities they remooued therefore from Beroth to Gittaim which was neither a towne in Edom or Arabia but in Beniamin Nehem. 11.33 Iun. Borrh. Genevens Vatab. 4. And this is the cause why mention is made of this flight that these captaines beeing Berothites might be known to be of the children of Beniamin because they were Berothites though at this time their citie were inhabited by the Philistims yet it was reckoned still with Beniamin Iun. 2. Quest. v. 4. Why mention is made of Mephibosheth 1. This narration is inserted to shewe the purpose and drift of these two captains in killing of Ishbosheth they saw that none remained of Sauls house who was likely to succeed in the kingdome and to reuenge Ishbosheths death but onely Mephibosheth who was a lame man Iun. and beside he was but a child not aboue 12. yeare old for 5. yeare old he was at the time of Sauls death and Dauid had now raigned toward seauen yeares in Hebron Saul had other sonnes by Rispah his concubine but they could not be heires to the kingdome Borr. 2. Further hereby appeareth the prouidence of God so disposing all things for Dauids good that the kingdome might be deuolued vnto him without his owne seeking for seeing there was none left of Sauls house sauing Ishbosheth who was afterward killed and Mephibosheth the one lame in bodie the other impotent in mind the people of necessitie were now to looke after Dauid and to desire him to be their King as it followeth in the next chapter Pellic. 3. Quest. v. 6. How these captaines disguised themselues when they entred in to kill Ishbosheth 1. The Chalde thinketh that they came as merchants to buy corne so also Vatab. but if they had beene strangers it is not like they should haue had such readie accesse 2. Some thinke they came as to fetch corne for the souldiers and the campe Martyr 3. But seeing the word lakach signifieth as well to beare as to take or fetch it is more like that they made as though they were domesticall seruants and so came in bringing of wheate Iun. Pag. 4. The Septuag read that the doore keeper was cleansing and purging of wheat but there is no such thing in the text 4. Quest. v. 7. Of Ishbosheths secure sleepe 1. Though it seemeth to haue beene vsuall in those countries to haue their afternoone nappes as we read of Dauid c. 12.3 both because the nights were short and therefore they tooke vp some part of their sleepe in the day Mar. and the heate of the day which is verie feruent in those countries made them also drowsie Ioseph 2. Yet this heauie sleepe of Ishbosheth beeing now left naked and without defence Abner beeing slaine sheweth both his securitie touching his owne estate and his negligent administration of the kingdome so Ionas slept in the ship when the tempest arose and great daunger was at hand and the disciples were asleepe when their master was in his greatest agonie Matth. 26.40 3. But sleepe it selfe is not to be accused for as some are ouertaken in their sleepe so sometime it is a meane of deliuerance and to escape danger as Plutarch hath a storie how Mithridates sent one Oltacus to kill Lucullus who comming thither as to doe a message of some importance and answer beeing returned that he was asleepe and it was against his health to be awaked he thereupon fledde away least he should haue beene further sifted 4. And seeing Ishbosheth was thus slaine in his sleepe it teacheth vs to commend our selues vnto God when wee goe to our rest because we knowe not what may happen vnto vs in our sleepe Martyr 5. Quest. v. 8. Of their words to Dauid The Lord hath auenged my lord c. 1. True it is that this came to passe by the secret working and disposing of Almightie God that Dauid might be established in his kingdome and it was iust that Ishbosheth should come to such an ende because he vsurped vpon the kingdome which the Lord had appointed to an other 2. But this was no good excuse or defence of their vnlawfull act in killing their Lord for by this meanes Iudas treacherie toward his Lord might be excused because it was done according to the determinate counsell of God Indeede when Alexander in his rage and wine had killed Clitus and afterward was stricken with griefe Aristander did comfort him by laying the cause and originall thereof vpon the fates wherewith Alexanders griefe was somwhat qualified 3. Neither had these two murderous and bloodie men any such intent herein to obey Gods will but respected only their owne aduancement and preferment therein Mart. 6. Quest. v. 9.10 Of Dauids answer to the traytors that brought Ishbosheths head 1. Dauid vttereth three excellent sentences the one in saying as the Lord liueth who hath deliuered me shewing that vnlawfull meanes must not be vsed to hasten the Lords worke but that we must with patience waight vpon God the other that we must not reioyce in the destruction of an enemie as Dauid did not neither in Sauls death nor Ishbosheths the third that honestie is to be preferred before profit and vtilitie and that the counsels and enterprises of the wicked must not be approoued though they be for our profit Borr. 2. Dauid will much more be avenged of these men then of the Amalekite that said he killed Saul both in respect of their persons who were seruants to Ishbosheth and of the same tribe whereas the Amalekite was a stranger and not of Israel as also of him that was slaine who was a righteous person in respect of them which conspired against him he had deserued well of them so had not Saul of the Amalekites whom he had destroyed and Saul had alreadie his deaths wound and could not recouer but Ishbosheth
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
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
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
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
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
which is not deseruedly imposed vpon them for their sinne thereby they cannot satisfie but they must leaue that worke for him who was without sinne and therfore vndeseruedly suffred in himselfe whatsoeuer was laid vpon him for our sinnes 12. Quest. v. 29. Whence Dauids sonnes had their mules which came of the mixture of diuerse kinds Whereas they are forbidden Leuit. 19.19 to suffer the cattell of diuerse kinds to engender together and the mules come of coupling of the horse and asse so that this should seeme to be against the law 1. Some answer that in some countries the mules doe engender themselues De natur anim lib. 8. cap. 24. lib. 6. cap. 26. as Aristotle writeth which he affirmeth to be very swift whereas ours are slow But if there be any such mules they are of another kind for those which are now in vse beeing of a mixed kind cannot engender they were first found out by Anah in the wildernesse Gen. 36.24 when he kept his father Sibeons asses 2. It is like therefore that these mules were engendered in some other countrie and brought thence into Palestina although they were forbidden to put together diuerse kinds yet they might vse the things so engendred Mart. 3. Borrhaius findeth fault with the vulgar Latine for reading here mulas she mules for mulos hee mules which do differ much the hee which commeth of the hee asse and the mare are very swift the shee mules of the horse and shee asse are verie slow and dull But though there be an errour in the translation for in the originall the word is peredeh an he mule not pirdah a shee mule yet it seemeth there is no such difference in the vse for 1. King 1.33 the Kings owne beast was pirdah a shee mule it is like he would vse the best kind of them 13. Quest. v. 31. Of Dauids mourning when he heard of the death of his sonnes 1. Dauid here was paied home in the same kind for as hee tooke delight when newes was brought him of Vriahs death so now he is frighted with heauie newes and the report is worse then the thing that all the Kings sonnes were dead Borrh. Martyr 2. And as his seruants also when they heard of Vriahs death their faithfull fellow seruant sorrowed not so now also vpon this report they stand likewise with their clothes rent Pellican 3. Dauid had great cause of greife for he was a tender man ouer his children and where he hoped to find comfort they are an occasion to him of greife 4. Many who doe prosper in their affaires abroad haue cause of greife at home as Dauid here hath Augustus Caesar was a happie Emperour yet he had domesticall crosses by his children in so much that hee desired that he had died without children 5. Likewise the verie manner how it was reported his children were killed might much trouble him that they were slaine by treacherie which brought to his remembrance his owne sinne how he had caused faithfull Vriah to be betraied in battell 6. Yet notwithstanding these crosses Dauid was in the fauour of God which sheweth that Gods fauour or disfauour is not to be measured by prosperitie or aduersitie in this life Mart. 7. And by this example we see that children whom their parents spare to correct will in the end be a griefe vnto them 14. Quest. v. 32. Of Ionadabs speach to Dauid 1. This wicked man whose counsell to Amnon brought Dauid and his sonnes into this daunger now taketh vpon him to comfort Dauid Pellican But he is a miserable comforter in saying that Amnon onely was dead for it was griefe enough to the King to haue his eldest sonne slaine in that manner and Ionadab sheweth himselfe no changeling for he bewraieth his carnall securitie that was not touched with the remembrance of his sinne beeing himselfe the author of this mischiefe Osiand It is also maruell that he gessing so right at the matter and giuing a reason why Amnon onely was slaine as if he were acquainted with his counsell that the king was so forgetfull as not to examine and sift him further 2. Now Ionadab knew this by coniecture for he was priuie vnto this whole matter from the beginning some thinke that Absalon had this thing in his mouth as the Hebrew words are and that he might tell Ionadab so much Mar. But it is more like that Absalon kept his purpose secret as Iosephus saith grave odium eius in pectore celabat he concealed in his breast great hatred toward him therefore it is no good reading Absalon had so reported Genev. nor hee had determined so in his heart B. C. or hee was set in Absalons hatred L. or in Absalons rage S. for the words are ehi ghal pi because it was in his mouth which Vatablus thus expoundeth at the commandement of Absalom it was so appointed from the day when Amnon forced Thamar But Absalom had not giuen that charge and commandement to his seruants so long before but vpon the present Therefore Iunius reading is better at the appointment of Absalôm that was done which he purposed from the day c. so that the word shimah purpose hath relation to the words following from the day c. for so long before he had purposed it though not appointed it And that phrase according to the mouth is taken in thi◠sense for appointment in other places as Numb 3.16 15. Quest. v. 36. Of these words The King wept exceeding sore how that the children of God are not without their passions But here this question may be mooued how it commeth to passe that many among the heathen in the like calamitie when they heard of the death of their children were not mooued and yet Dauid here sheweth himselfe full of passion as Horatius Pulvillus as he was dedicating a temple heard of the death of his sonne yet proceeded in the dedication Anaxagoras hearing the like of his sonne made onely this answer scio me genuisse mortalem I knew I begot a sonne to die Paulus Aemilius when his sonnes were slaine and the publike businesse went well forward gaue thankes to the gods that he had his prayer that the calamitie imminent might fall vpon his familie so that the commonwealth were deliuered The reasons of this difference may be these 1. The heathen did thinke that these calamities fell out by necessitie of nature or by chance and they looked not vnto Gods prouidence neither beleeued any thing of the state of the soule after this life and therefore as naturall men only considering the time present and not well waighing the cause of all these calamities which is our sinns they seemed not to be mooued But it is otherwise with the seruants of God they knowe that all things fall out by Gods prouidence and that calamities are sent by him as punishments of sinne and this is the cause of their mourning And to this purpose may be applyed that saying of Aristippus who
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
so strengthened them that there was not one of his companie missing but all safly went ouer Iordan 3. Wherein Dauid was an euident type of Christ who lost not any of those which were committed vnto him sauing the child of perdition Mart. This Iordan which saued Dauid and his companie going and returning Borrhaius also maketh a type of baptisme which saueth those which are baptised indeed into the death of Christ. 9. Quest. Of Achitophels desperate end 1. Achitophel is assaulted with two violent affections at once feare and pride for if Dauid preuailed which thing hee foresaw was like to come to passe his counsell beeing reiected then he feared that Dauid would be reuenged of him for his treacherie for he measured him by himselfe if Abshalom had the better yet he saw hee should liue in disgrace because his counsell was refused and so hee hangeth himselfe in despaire Mar. 2. Thus it falleth out that wicked counsell doth cheifly redound to the hurt of the author thereof Borrh. 3. This wicked man set his house in an order before hee died but he hath no care of his soule all his minde is of his money goods lands but of his soule he is carelesse he bethinketh not himselfe what should become of that as many other worldly men doe Mar. 4. This Achitophel is here an euident type and forerunner of the traytor Iudas who by his treacherous counsell betraying his Master hanged himselfe as here Achitophel doth that betrayed Dauid the like ende to like Counsellers God send 10. Quest. v. 25. Of Iithrah the father of Amasa and Nahash 1. Iithrah is here called an Israelite but 1. Chron. 2.17 he is said to be an Ismaelite R. Kimhi thinketh he was an Israelite by nation and kinred but an Ismaelite by habitation so also Vatablus but he was an Ismaelite rather by nation and an Israelite in habitation Iun. because here he had his wife and here were his children 2. Nahash some take for Ishai Dauids father who had two daughters Zeruiah who had three sonnes Ioab Abishai and Asahel and Abigail the mother of Amasa and R. Kimhi thinketh he was called Nahash or Nachash which signifieth a serpent by the contrarie because he was without any venome or bitternesse And some doe further shew this out of that place Isai. 14.29 Out of the serpents roote shall come a cockatrice where the word Nachash is put which they expound of Hezekiah that was descended of the roote of Ishai but out of such propheticall predictions where all things are vttered in parables and figuratiue speaches no certaintie of historicall names can be gathered Therefore this Nahash seemeth rather to be the name of a woman Abigails mother not the sister of Zeruiah as Osiander but the wife of Ishai Iun. 11. Quest. v. 27. Of Shebi the sonne of Nahash that came to succour Dauid who hee was 1. R. Salomon thinketh that this Shebi was the same who before was called Hanun King of Ammon who so despightfully vsed Dauids messengers who after the victorie was preserued and became a Proselyte of the Israelites religion but that is not like because after the first discomfiture Ioab a whole yeare laied seige to Rabbah which businesse they needed not to haue beene put vnto if Hanun had yeelded 2. R. Dauid Kimhi thinketh hee was an Israelite but the text saith that he was of Rabbath of the children of Ammon 3. Some thinke he was the sonne of Hanun but the text saith he was the sonne of Nahash and if he had beene Hanuns sonne it is like he would haue rather reuenged his fathers quarrell 4. Their opinion is then more probable that thinke this Shebi to haue beene the brother of Hanun both sonnes to Nahash whom Dauid shewed mercie vnto in the ouerthrow of Rabbah and hee to requite Dauids kindnesse now comforteth him Mart. Borrh. Osiand Iosephus calleth him Siphar a prince of the Ammonites countrie 12. Quest. v. 27. Of the compassion and releefe which was shewed and ministred to Dauid 1. Dauid is persecuted of his sonne and his nephew Amasa his sisters sonne is the Captaine of the host against him he findeth more fauour at the hands of strangers euen of the Ammonites which had beene his enemies then of his owne kinred as Christ was receiued of the Samaritans when the Iewes reiected him Mart. 2. Their mercie is much to be commended in these three respects they minister releefe vnto Dauid vnasked they come of themselues Shebi Machir Barzillai Mart. and they succour Dauid in great extremitie when the people were both hungrie and thirstie v. 29. and at such a time as was most daungerous the conspiracie against Dauid beeing so strong 3. And this is worthie to be considered that such a victorious and rich King as Dauid was now hath not a bed to lie on or any earthen vessell to wash his hands in for all these things were brought him which is a mirrhor for Princes to see the vncertaintie of their estate and how soone their honour may be laid in the dust 4. And herein Dauid was a type of the true Dauid who in the dayes of his flesh was hungrie wearie thirstie and ministred vnto by others Pellican CHAP. 18. 1. Quest. v. 1. Whence Dauid had the great supplie of men THey come vnto him partly with those his freinds which brought him victualls c. 17.28 partly the tribes of Ruben Gad and Manasses which inhabited beyond Iordan came flocking vnto Dauid for these reasons 1. They abhorred such vnnaturall disobedience in the sonne against the father 2. They were more remote from the Court and loued the King the better 3. And beeing farre off they were not corrupted and entised with Abshaloms flatterie as the other were Pellican 2. Quest. v. 3. Why the people would not haue Dauid goe with them in person 1. They knew that Dauid was the man that was sought for as Achitophel had said before that they would smite him alone c. 17.2 and therefore they will haue him stay at home Pellican 2. As Hushai had giuen counsell that Achitophel should goe in person because the Lord had determined to bring vpon him destruction c. 11.14 so it falleth out by Gods direction that Dauid should not goe into the battell that hee might be preserued Borrh. 3. When they should perceiue that Dauid was not present they would not pursue the rest so eagerly nor greatly care almost for the victorie Osiand 4. And Dauid also staying at home might assist them out of the citie with his counsell Pell and prayer Ch. and with supply of the battell if neede were Ioseph 3. Quest. Of the meaning of these words v. 3. thou art as tenne thousand of vs. 1. Some expound it thus for there are about tenne thousand of vs Vatab. but beside that there is no certaintie of the number which Iosephus thinketh exceeded not fowre thousand in this sense it hath small coherence with the words before going though halfe of vs were dead they would not passe
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