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
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
retaine and continue their affections as also Mahanaim being in the Land of Bashan a fruitful and fertile countrie was in that behalfe verie fit to be the Kings Citie Mar. 3. That part of Israel is also described ouer the which Ishbosheth raigned Gilead is taken for all the countrie beyond Iordan a part beeing taken for the whole the countrie of Ashur was the furthest toward the North Iezrahel containeth the middle region of Ishachar Zebulun and Nephtali these with Ephraim and Beniamin did inhabit in al the breadth of the land between Iordan and the sea so in a manner it containeth a description of all Israel on each side of Iordan Iudah excepted Iun. 8. Quest. vers 11. Whether Ishbosheth raigned onely two yeares ouer Israel Whereas Ishbosheth is said to haue raigned two yeares ouer Israel and Dauid seauen yeares in Hebron before he obtained the kingdome ouer all Israel it seemeth that the kingdome of Israel lay vacant 5. yeares to reconcile these places and to remooue this doubt Reconcil 1. Some thinke that this interregnum or vacancie of the kingdome for fiue yeares followed immediately after Sauls death before Ishbosheth beganne to raigne Osiand But it is not like that they which tooke part with Dauid would suffer the house of Saul all that while to make a way for the kingdome and it seemeth by the order of the storie set downe v. 7.8 that as soone as Dauid had beene anoynted King by the men of Iudah Abner tooke Ishbosheth and made him King ouer Israel Iosephus also thinketh that this was done presently after Sauls death 2. Some thinke that these fiue yeares followed after Ishbosheths death Pellic. Borr. But this is more vnlike then the other that the Israelites hauing no head beeing well enclined to Dauid while Ishbosheth liued would withhold their consent from Dauid fiue yeares after his death 3. Therefore the best exposition is not that Ishbosheth raigned onely two yeares in all but that he had raigned two yeares vntill this time when Abner went out against Ioab as it followeth v. 12. R. Levi. Mart. Iun. As Saul is said to haue raigned two yeares ouer Israel 1. Sam. 13.1 not simply but after a sort as lawfull King he raigned no longer Quest. 9. v. 12. Why Dauid did not seeke by force of armes to recouer the kingdome 1. Dauid remembred the oath which he had made to Saul at that time when he had cut off the lap of his garment in the caue that he would not destroie the seed of Saul nor abolish his name 1. Sam. 24.22 and therefore he would not attempt any violence against Sauls house Mar. â— This skirmish was begunne by Abner who as Iosephus writeth was angrie with the tribe of Iudah for making Dauid King and therefore seeketh to be reuenged of them 3. Yet Dauid would not for his othes sake goe against his brethren himselfe but sendeth Ioab who also doth protract the time and deferreth to fight not for that he was the weaker but it is most like he did it by Dauids direction to shew how vnwilling he was to haue any warre with them Mar. Quest. 10. v. 14. Of Abners words to Ioab Let the young men arise and play before vs. 1. His meaning was that they should come forth and trie their valure one in hewing and cutting an other and so shew them a bloodie play Vatab. Iun. 2. This was like to the sword plaies among the Romanes Of the vnlawfulnesse of sword-playes when cruell spectacles were exhibited on each side in the shedding of humane blood as L. Florus maketh mention how Iunius Brutus did exhibite in the funerall of his father 22. couples of sword players which he intended to expiate the ghosts of the dead but it was rather to please the deuill This kind of sauage and beastly spectacles Theodosius the Emperour abhorred and would not behold them yea Demonax among the Athenians when the people coÌ„sulted about the shewing of these sword plaies said that they must first break down the altar of Mercie because such were so cruell and mercilesse sights 3. This kind of sword plaie and bloodie spectacle was farre worse then the monomachie or single cumbate when one to one did fight hand to hand for the victorie Mar. which was vnlawfull as hath beene shewed before in part vpon the 16. chap. of 1. of Samuel and now commeth further to be declared Quest. 11. v. 15. Of the setting forth twelue of Beniamin against twelue of Dauids seruants 1. It is simply vnlawfull to set one to one or a certaine number of men against the like number to trie it by dint of sword and shedding of blood as the Romans Albanes did put the triall of their gouernement vpon the aduenture of the three Horatij on the one side and the three Curiatij on the other 1. It is a tempting of God when as they put all vpon such an hazard there beeing other meanes beside for the triall of matters 2. They put their confidence in the arme of flesh trusting vnto their owne strength 3. Such cumbates are against charitie one seeking an others life 4. And against faith all such actions are hauing no warrant in the word 2. Diuerse causes may be pretended of such monomachies and single cumbates which are not yet sufficient to iustifie them or make them lawfull first they alleadge that when it can not otherwise be knowen to whom the right belongeth in the trialls of title and in other criminall causes who is guiltie who innocent that in such doubtfull case the matter may be decided by such a cumbate Contra. 1. There are fowre waies prescribed in Scripture whereby to sift out the truth by testimonie of witnes by euidence of writing Ierem. 32.10 by confession Iosh. 7. Achan acknowledged his offence or by the oath of the partie Exod. 22.11 if by none of these meanes the truth can come to light the partie accused is to be freed and the matter left vnto the iudgement of God 2. This were to tempt God to shew a miracle in giuing the victorie vnto the innocent as sometime they vsed to walke vpon an boat yron barefoot or to put their hand into scalding water for the triall of their innocencie 3. And this is an vncertaine way to trie out the truth for oftentimes it falleth out that in such fights the innocent partie is slaine Secondly an other cause is to trie their manhood and make ostentation of their vâ—louâ— as in publike turnaments and iustings But though such exercises are tolerable which are kept without danger of life as the running at tilt and such like yet the life of man is more precious in the sight of God then for publike ostentatioÌ„ to be brought into apparant perill and beside such challenges are against charity because certainly the one of them dieth Whether a Christian beeing challenged into the field hand to hand ought to take it Thirdly it will be obiected that when a man is
downe in the right order of time howsoeuer it is reported in the Chronicles 3. Therefore the best answer is this that Dauid had assembled together the cheife of Israel twice to this ende and consulted with them to bring home the Arke the first time was after he had surprised and taken the fort of the Iebusites in Ierusalem which purpose and consultation of Dauid was hindered and interrupted by the inuasion of the Philistims then after Dauid had vanquished them he called them againe and therefore it is here said Dauid gathered together againe the chosen men c. Pet. Martyr thinketh they had beene assembled together before to celebrate the inauguration of Dauids raigne but rather he had called them together before to consult about the Arke Iun. This calling together twice of the people is mentioned 1. Chron. 13.1.5 4. But yet this doubt remaineth because in that place all this rehearsed to be done in this chapter to v. 10. is set downe before Dauids battell with the Philistims whereunto this answer may be giuen that mention beeing made there of that consultation which Dauid had before the Philistims battell that narration is finished together according to the vse of Scripture which more respecteth the coherence of argument then the order of time 2. Quest. Of Dauids consulting and gathering together the cheife men to bring againe the Arke In the Chronicles the certaine number is not expressed how many were gathered together but here they are said to be 30. thousand As here the bounds and limits of the land are not described how farre and from whence they were called as there it is said that Dauid gathered them together from Sichar of Egypt vnto the entring in of Hamath that is from the South bounds of the land to the North Borr. The causes of this great assemblie were these 1. Vt solenni pompa c. that with solemne pompe and due deuotion they might bring the Arke Pellic. 2. Vt ad manum haberet paratos milites that he might haue souldiers readie at hand if the enemie should haue attempted to disturbe them Osiand 3. Vt pium moderatum Principem decuit c. as it became a moderate and godly Prince he would haue the consent of the states and the people not like vnto the Pope and his Cardinalls and the Papall prelacie who take vpon them without the aduise of the ciuill state to innovate and change matters of religion of their owne head Mart. 4. Rupertus maketh this solemne reducing of the Arke which was a type of Christ a type and figure of the solemne preaching and publishing of the resurrection of Christ by the Apostles through the world 5. So the first thoughts and counsell of Dauid after he was established and setled in his kingdome was to seeke after God and to reforme religion But in Sauls time they sought not the to Arke of God 1. Chr. 13.3 for Sauls head was troubled and busied about the succession of the kingdome and the pursuing of Dauid and in stead of consulting with God at the Arke hee went vnto Witches which was his ruine Martyr 3. Quest. v. 2. Of the place from whence they brought the Arke 1. The word is mibaghale which some read de viris of the men or Lords of Iuda Mont. Pagn whom Osiander followeth 2. But it is rather the name of the citie which was called Kiriathiearim or Kiriathbaal Ios. 15.60 or Baalath 1. Chron. 15.4 or in the plurall number Baalim as it is here translated by Iun. and Vatab. 3. There the ark rested in Kiriathiearim when it returned from the Philistims 1. Sam. 7.1 which was at the least 40. yeares before immediately after the death of Eli after whome succeeded Samuel and Saul who gouerned Israel 40. yeares Act. 13.21 4. Quest. v. 2. Of the meaning of these words Whereon is called vpon the name of Iehouah 1. Some doe referre these words vnto God reading thus to fetch from thence the Arke of God whose name is called by the name of Iehovah B.G.V. but it seemeth rather to be a description of the Arke shewing the excellencie and dignitie of it that there the Lord was called vpon and from thence gaue answer and shewed there euident signes of his presence 2. Some doe vnderstand it of the Arke that it was called by the name of Iehouah so Pellic. Osiand and Pet. Martyr further giueth this reason that the Sacraments doe beare the name of the things which they signifie as the name of the altar which Moses made Exod. 17. was called Iehouah and so Gedeon called the altar which he made Iehouah shalam Iehouah peace Iudg. 6.24 Borrh. And after the same manner must the words of our Blessâ—d Sauiour be vnderstood this is my bodie the Sacrament is called by the name of the thing But neither of these two places are fitly alleadged for the name Iehouah is not simply giuen vnto these altars but with some addition the first is called by Moses Iehouah missi the Lord is my banner the other by Gedeon is named Iehouah Shalam Iehouah is our peace Neither are the words so to be read here 3. Therefore the better reading is at as Iun. or vpon the which as Sep. Lat. namely the Arke of God the name of Iehouah is called vpon there solemnly the name of Iehouah was invocated so also read Mont. Pag. the word kara here vsed signifieth not onely to call but also to inuocate and call vpon as Gen. 4.26 5. Quest. v. 2. How God is said to sit betweene the Cherubims 1. Tostatus hath this conceit that the Angel which spake from between the Cherubims did assume a certaine aerie bodie which rested betweene the Cherubims qu. â—2 in c. 25. Exod. which beeing imagined God might be said to sit there because his Angel in that assumed bodie was there present but here Iehouah is said to sit or dwell betweene the Cherubims which name is neuer giuen vnto any Angel it was God therefore himselfe and not an Angel which made his seate there 2. Some imagined also because the Lord is said to sit vpon the mercie-seate betweene the Cherubims that the Mercie-seat was not put close vpon the Arke but was held ouer it as the throne and the seate and the Arke was as the footestoole this opinion is elsewhere shewed to bee without any ground for the Mercie-seat serued as a couering to the Arke Hexap in Exod. c. â—5 qu. 28. and was put aboue vpon it Exod. 40.20 3. God therefore is said to sit betweene the Cherubims because from thence he gaue answer and deliuered his oracles Vatab. Borrh. as he did to Moses Numb 7.89 4. God was otherwise there present then he is in the whole world here was the presence of his grace sicut fidelibus sacramentaliter adest as he is present to the faithfull in the Sacraments Pellic. 5. As God is said to dwell betweene the Cherubims so Christ is not elswhere to be sought then in his Church
Why the Lord smote Vzzah and how 1. Some of the Rabbines thinke that Vzzah was smitten because when he saw the Arke declining he had such an inward thought as though God were not able to stay it but no such thing is in the text Petrus Camestâ—r gesseth it waâ— for that hee had companied with his wife the night before which conceiâ— riseth of their prophane and base opinion of marriage which the Apostle calleth honourable the cause is euident out of the text because they had put the Arke into a caâ—t whereâ—s it was to be caried vpon the Leuites shoulders Mar. and because beeing no Priest he touched the Arke which it was not lawfull for the Leuites to doe Osiand both these causes are rendered of this iudgement the first 1. Chron. 15.3.14 the other 1. Chron. 13.10 2. How Vzzah was smitten it is not expressed some thinke he was striken with a thunderbolt Hierome is of opinion that his shoulder and arme waâ— suddenly withered and dried vp because he should haue borne the Arke vpon his shoulder De mirabilib Script lib. 2. c. 12. Augustine thinketh he was presently suffocated so died as they which are taken with an apoplexie but it seemeth it was a violent death and that by some rent rupture or diuision of his bodie as the place was thereupon called Perâ—z Vâ—zah the rent breach or diuision of Vzzah 3. Vzzah is smitten here whereas the Philistims were not punished at all for carting the Arke for they knew not the law of God and therefore were excused by their ignorance but the Israelites if they transgressed the law did it of carelesse negligence and forgetfulnesse as Vzzah here and therefore this punishment is laid vpon him Pellican 4. And Vzzah is smitten rather then Ahio not as Hierome thinketh if hee be the author of the traditions vpon the Chronicles bâ—cause Abinadab had Vzzah carie the Arke vpon his shoulders and he refused Mar. But though Ahio with the rest of the Priests and Leuites were all guiltie of the first fault in putting the Arke into a cart yet this fault was peculiar to Vzzah in that he presumed to touch the Arke which it was not lawfull for the Leuites to doe Num. 4.11 and therefore he was smitten and not Ahio Iun. 12. Quest. v. 7. Of thâ— right vse which is to be made of this iudgement vpon Vzzah 1. The Pope grossely abused this place against the Emperour who hauing made some constitutions in Germanie concerning râ—ligion and namely that of the interim was threatned by the Pope with the vengeance that did light vpon Vzzah for medling with things that appertained not vnto him But therein the Emperour did no more then other godly Kings before him Salomon Esechias Iosias and those Christian Emperours Constantine Theodosius Honorius Arcadius Mart. 2. But this example hath this application rather 1. It condemneth all will-worship and humane deuises brought into the seruice and worship of God as Nadab and Abihu were slaine for offering with strange fire 2. It teacheth vâ— ne in alienam functionèm nos ingreamus that we intrude not our selues into an others function as Vzzia the King was smitten with leprosie because he tooke vpon him to offer incense Osiander 3. The Arke also signifieth the Scripture quae non est illotis manibus tractanda which must not be handled with vncleane hands Pellican 4. It sheweth also that a good intention declining from the prescript of Gods word is not acceptable to the Lord Osiander For Vzzah here of a good meaning staied the Arke with his hand but because it was against the Law it displeased the Lord. 13. Quest. Why Dauid was displeased 1. Whereas the words in the originall are Dauid was angrie or anger was to Dauid some take it that Dauid was angrie not with the Lord for God could not be accused of iniustice here and it was farre from Dauid to lay any such imputation vpon God but he was angrie with the negligence of the Preists and his owne ouersight in such an apparant transgression of the Law Mart. 2. But the text giuing this reason because the Lord hath smitten Vzzah sheweth that this indeed was the cause of Dauids greife therefore the meaning is that displicuit Dauidi it displeased Dauid I.G.B. or Dauid was mooued and troubled as Samuel was mooued when the Lord had cast off Saul and cried vnto the Lord all night 1. Sam. 15.11 where the same phrase is vsed 3. As Dauid was mooued and troubled so it is said Dauid feared the Lord that day which both sheweth that Dauid setting before him the like punishment vpon the Philistims first then vpon the Bethshemites for their irreuerent behauiour toward the Arke feared the like punishment himselfe and therefore durst goe no further with the Arke Mart. And beside it made Dauid more carefull afterward nihil tentare praeter doctrinam legis to attempt nothing beside the doctrine of the Law Pellican 14. Quest. Whether Dauid did well in going no further with the Arke 1. Some think that Dauid was herein ouerseene and though he were an holy man yet he was not without his faults for if he were assured that it was the Lords will to bring the Arke to Ierusalem he should not haue giuen ouer notwithstanding this crosse successe and if he were not he should neuer haue begunne and taken it in hand Mart. 2. To the same purpose Osiander that Dauid exceeded a due measure in this his feare in that he sendeth away the Arke from him as many now a dayes because they thinke themselues vnworthie to receiue the Sacrament do along time forbeare and will not receiue it at all 3. But Dauid herein rather obeyed as it seemed to him the Lords will which hee might thinke was not at this time that the Arke should be brought to his house as was declared by this fact Iun. so aguoscit se indignum c. he acknowledgeth himselfe vnworthy with whome the Arke which was the seat of God should remaine and dwell Pellic. 15. Quest. v. 10. Of the leauing of the Arke in the house of Obed Edom the Gittite 1. The most doe thinke that this Obed Edom is called a Gethite or Gittite because he had sometime soiourned with Dauid or vpon some other occasion in Gath a citie of the Philistims Pellic. Vatab. and it might be he fled thither when Saul put the Priests to death Mart. But he was so called of Gath Rimman one of the cities giuen in common by the tribe of Manasses and of Dan to the Kohathites the Leuits Iosh. 21.24 Iun. 2. And with him the Arke is left not that Dauid forced him to take the Arke and so would turne the daunger vpon an other which he feared But it seemeth rather that Obededom dwelling in the way and beeing a good man and also a Leuite that he was willing to giue entertainement vnto the Arke Osiand Martyr Rupertus thinketh that Dauid as yet knew not the cause why the Lord
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
the warre ought by Dauid to haue beene protected Vriah himselfe also was an innocent and harmelesse man and therefore the sinne was the greater 4. Dauids person also beeing considered the offence was the heauier who was a Prophet and a King and therefore gaue great offence by this euill example Borrh. 3. The Hebrewes to excuse Dauids sinne haue deuised that it was the vse that they which went to battell gaue their wiues a bill of separation to marrie where they would But this is their fiction for if there had beene any such vse to make it lawfull to marie such women so separated by bill of diuorce what needed Dauid so to haue practised against Vriah and why did the Prophet afterward reprooue him But if they say such a bill was but to take place after the husbands death then was it superfluous for by death without any such bill the marriage was fully dissolued Martyr CHAP. 12. 1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid DAuid had a sonne called Nathan c. 5.14 but he could not bee Nathan the Prophet Mar. as may appeare by these reasons 1. Nathan was borne vnto Dauid in Ierusalem and therefore in respect of his yeares could not then be a Prophet when Dauid consulted with Nathan about the building of God an house which was in the beginning of his raigne in Ierusalem c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne and to declare the iudgements of God against him That the Lord would raise vp euill against him euen out of his owne house Dauids owne sonne had not beene a fit messenger of such hard tydings neither would his speech haue beene so much regarded at Dauids hand 3. Therefore as Dauid had Gad the Seer to aduise him before so now he hath Nathan the Prophet 2. Quest. How long after Dauids adulterie Nathan was sent vnto him 1. It is euident that Dauid slept in this sinne toward 10. moneths Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet after so long a time Nathan was sent vnto him not as some thinke as watching his best opportunitie because when the heate of mens affections is allayed it is the fittest dealing with them for the more one is grounded by continuance in his sinne the more hardly is he brought to repentance 2. Neither is it like that Dauid in the mean time was otherwise admonished and put in minde of his sinne as by reading the scriptures and by remembring himselfe of Vriah his words vnto him Mart. for it appeareth by Dauids answer to Nathan wherein he giueth sentence against himselfe that Dauid was not yet awaked from his sinne 3. But it pleased God thus long to deferre the Prophets comming vnto him that herein might appeare the weakenesse and impotencie of our nature which is neuer able of it selfe to rise vnto repentance Osiand 4. And God herein also manifesteth his loue toward his elect in that he will not suffer them to lie downe in their sinne but euer calleth them home in time Pellic. 3. Quest. Why Nathan speaketh to Dauid in a parable 1. Iosephus thinketh this to be the reason thereof because Nathan beeing a prudent man considered that Princes were headstrong dum affectibus suis rapiuntur while they are carried with their affections and therefore he concealeth at first the threatening of iudgement but Nathan had experience of Dauids mild nature specially in matters to God-ward and therefore this was not the cause 2. But Nathan speaketh in parable 1. both to keepe a meane and measure in his reprehension that it should not be too sharpe Mar. 2. Non invadit durius quia praenouerat conuertendum hee doth not set vpon him roughly because he knewe that he should be conuerted Pellic. 3. And by this kind of couert speech Dauid is brought to giue sentence against himselfe 3. Some thinke that Nathan spake this vnto Dauid in the hearing and presence of his captaines and Princes but it is more like that Nathan did admonish him priuately the more easily to winne him Mar. 4. And Nathan reuealing vnto Dauid his sinne in particular as though he had bin therein of his counsell receiued this direction no doubt from the Lord. 5. Though Dauid himselfe were a Prophet yet a Prophet is sent vnto him tanquam medicus ad medicum sed sanus ad aegrotum as one Physitian to an other but the sound to the sicke as Chrysostome saith 4. Quest. v. 4. Of the stranger that came to the rich man 1. Rupertus by this stranger vnderstandeth the deuill who came vnto this rich man Dauid who would not be entertained with any of Dauids owne wiues whom Dauid might lawfully vse but stirreth him vp to desire strange flesh 2. Some more fitly by this stranger would haue concupiscence vnderstood which should haue but a strangers entertainement with vs not be as an in-dweller Mart. Osiand 3. But it is not necessarie to presse euery part of a parable it is sufficient if it hold in that wherein the application consisteth as the purpose of the prophet here is to lay open the wrong which Dauid had done in taking his neighbours only wife himselfe hauing many 5. Quest. v. 5. Whether the sentence of death pronounced by Dauid were according to the Lawe The Lawe of Moses against theft was that the theife should restore fiue oxen for one and fowre sheepe for one Exod. 22.1 but here Dauid giueth sentence of death against the oppressor 1. Some thinke that Dauid thus speaketh onely to exaggerate the offence not as meaning he should die like as a Iudge may say to shewe the greatnesse of the male-factors offence that he is worthy of a thousand deaths but it appeareth by Nathans answer afterward vnto Dauid vpon his repentance v. 13. thou shalt not die that Dauids meaning was that such an offender indeede was worthie to die and so Iosephus also vnderstandeth it 2. Some answer that it was in the Iudges power to adde to the punishment or take from it pro ratione circumstantiarum according to the circumstances Martyr which may indeede bee safely affirmed in punishments of the same nature and kind as in pecuniarie mulcts and corporall castigations but to change the kind of the punishment as to inflict death vpon the malefactour where the lawe imposed not the penaltie of death might seeme an open and apparant transgression of the lawe 3. Therefore the best answer is that euen by Moses law some kind of theft might be censured with death as he that did breake thorough an house he might be slaine Exod. 22.3 this theft then beeing ioyned with rapine and violence and beeing a theft of wantonnesse not of necessitie as when one stealeth to satisfie his hunger might iustly receiue the sentence of death 4. And beside Dauid adiudgeth that he should restore foure fold according to the Law Exod. 22.1 but some vnderstandeth dubble fourefold that is
some punishment is inflicted vpon him 1. The Romanists vpon this example doe ground that assertion of theirs that the sinne beeing remitted the punishment may still remaine which they make the ground of their purgatorie-paines where for a while they whose sinnes are pardoned do yet indure some torment 2. But this doctrine hath no warrant from Gods word for where God once remitteth sinnes he remembreth them no more they shall not be mentioned Esech 18.22 but if the punishment of sinne should remaine there a remembrance of sinne is also reuiued wherefore together with the sinne paena vltionis the punishment of reuenge is remitted those penalties which remaine are for the example of others and the further admonition of the parties themselues non sunt paen◠irati sed amantis Dei they are the chastisements not of an angrie but a louing God Mar. 12. Quest. Of the diuerse punishments of adulterie The punishment which is imposed vpon Adulterie is either diuine or humane and this is either Ciuill or Ecclesiasticall which shall be breifly shewed in their order 1. The Diuine censure is either that which is grounded vpon the law of nature or declared more euidently in the Scripture By the first law of nature euen the Gentiles and others before the law written iudged adulterie worthie of death as Abimelech decreed that whosoeuer touched Isaak or his wife should die the death Gen. 26.11 Potiphar adiudged Ioseph for the like suspicion though most false vnto the place prison of capitall offenders Gen. 39. Iudah gaue sentence that Thamar who had plaied the whoore beeing promised and so espoused to Selah to be burned By the positiue and written law of Moses the adulterer and adulteresse were to die though the one were not actually maried but onely betrothed Deut. 22.23 2. Humane Ciuill lawes were of diuerse sorts some were corporall in the chastisment of the bodie without death The Egyptians as witnesseth Diodorus Siculus did cut off the nose of the adulteresse and did beate the adulterer with many stripes almost to death Zalenius among the Locrensians made a law that the adulterer should loose both his eyes and it so falling out that his sonne was taken in adulterie he to satisfie the law caused one of his sonnes eyes to be put out and one of his owne as Aelianus testifieth lib. 13. Among the Germanes witnesse Cornelius Tacitus the adulteresse was stript naked her haire beeing cut off and her husband beat her vp and down with a staffe The people called Laciadae as Suidas or Placiadae did punish the adulterer about his priuie parts Some punished adulterie with publike shame and infamie as Plutarke writeth how the people Gortinei would bring them forth into publike view Plut. in Prob. which were taken in adulterie and crowne them with wooll shewing thereby their effeminate nature the Cumians set the adulteresse vpon a stone where she was mocked of all the people and then caried about vpon an asse and euer after that was in disdaine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse-rider Among the Romans the law of Augustus Caesar called lex Iulia thus prouided against those which committed adulterie 1. The adulterer and adulteresse were both held as infamous persons the adulteresse straight after she was deprehended in the fact the adulterer after he was publikely condemned 2. They lost the dowrie and marriage gift 3. The accuser in this case could not be agreed with for money as in other capitall crimes 4. The woman could not accuse the husband of adulterie but the husband the wife or her father or her brethren 5. It was not lawfull for the man to kepe his wife conuicted of adulterie but he was held as a bawde to his own wife neither was it lawfull for any to marrie her 6. By this law they were punished which did but sollicite others to adulterie 7. The souldiers which committed adulterie were discharged from their coulors Beside this ignominie and shame among the Romans such incurred the adulteresse was brought forth publikely in her husbands gowne and sometime such were condemned to the brothelhouses and stewes But Theodosius abolished that euill vse least sinne should by this meanes be added vnto sinne Some haue punished adulterie with death as the Arabians as Strabo witnesseth Among what nations adulterie wa◠punished by death lib. 16. Saletus the Cratonian made a law that adulterers should be burned aliue as Lucianus testifieth And beeing himselfe detected of adulterie hauing by an oration in his owne defense almost perswaded the people to haue compassion toward him he voluntarily leaped into the fire Among the Athenians it was lawfull to kill the adulterer taken in the deed doing as is euident in the oration of Lysias which treateth of the death of Eratosthenes the adulterer Among the Romans likewise it was lawfull so to doe in the time of Cato before the Iulian law as Seneca in his declamations putteth the case of one that disinherited his sonne because taking his wife with one in adulterie and bidding him to kill them both he refused to doe it But afterward this libertie was restrained the husband was forbidden to kill his wife taken in adulterie the adulterer he might least that men by this meanes might haue practised against their wiues Further Iulius Caesar put one to death for playing the adulterer with a certen matrone Opilius Macrinus vsed to burne the adulterer and adulteresse together Aurelianus as Vopiscus testifieth caused a souldier which had defloured his hosts wife to be rent in sunder by the toppes of trees tied to his bodie Augustus caused Proclus to die for adulterie Constantine made a law decreeing capitall punishment vnto adulterers which continued vntill the time of Hierome who writeth of a woman suspected of adulterie seauen times smitten with a sword Iustinian after mitigated this law on the part of the adulteresse Epist ad Innoc. decreeing such to be beaten with clubbes and then thrust into a monasterie but concerning the adulterer the punishment remained still Tiberius banished the adultresse 200. miles out of the citie the adulterer was expelled out of Italie and Africa And such were the ciuill punishments inflicted vpon such as committed adulterie Mart. 3. And such for the most part were the ciuill ordinances and decrees against adulterie as we haue seene the Ecclesiasticall censures were also of diuerse sorts 1. In some places they denied the peace of the Church to adulterers neuer admitting them to the communion some recieued such but after a long time of penance Cypriane misliked their rigour that vtterly denie reconciliation vnto them but altogether exclude them lib. 4. epistol c. 2 2. The Ancyrane synod imposed vpon adulterers seauen yeares penance c. 14. which the Eliberine counsell brought to fiue yeares 3. Ministers and Clergie men committing adulterie were for euer remooued from their ministerie distinct 81. c. 11.12 4. The councell of Neocaesarea decreed that if a Ministers wife fell into the sinne of adulterie hee should dismisse
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
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
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