good man and for Saul because though he were an enemie to Dauid yet he was a valiant defender of the Israelites against their enemies and whom Dauid had twice spared himselfe and would not lay his hands vpon him he mourneth to see how he came to this miserable end 3. Many benefits came vnto Dauid by the death of Saul as the ende of that cruell hatred and persecution and the accomplishment of Gods promise towards Dauid but Dauid in this his lamentation looketh vnto the originall of this calamitie the wrath of God which was the cause of his mourning 4. Dauid gaue God thankes that had iudged his rebuke against Nabal but here he reioyceth not for Sauls ouerthrowe for the case was not alike neither did God sustaine any dishonour nor the commonwealth any losse by the death of Nabal as both are hindred by the lamentable fall of Saul Mar. 4. Quest. vers 15. Whether Dauid did iustly in commanding the Amalekite to be put to death 1. If this young man spake the truth and made a true relation he was worthily slaine both in respect of Saul who was the Lords anointed and therefore he should not haue laid any hand vpon him in respect of himselfe he was a Proselite conuerted to the faith of Israel and Dauids person also considered who was now the lawfull Magistrate 2. But if this were a deuised tale which he telleth his condemnation also was iust for he was iudged by his owne mouth and hereunto agree the imperiall lawes ff ad leg Cornel de falfis falsum testimonium puniendum est poena talionis a false testimonie must bee punished with the penaltie of retalion or equalitie 3. And whereas it will be obiected that one ought not to die but by the testimonie of two or three that is to be vnderstood where there is no confession Reconcil but the fact is denied but the voluntarie confession of the partie may suffice without further witnesse as Iosuah caused Achan to be stoned vpon his owne confession 4. And further it must be considered whether the confession be voluntarie or forced and extorted by torment for in this case the imperiall lawes prouide ff de quaest leg 1. §. Div. Sever. confessionem reorum non habendam esse pro explorato crimine nisi approbatio alia instruat religionem cognoscentis that the confession of the guiltie should not be held for a sufficient euidence of the crime vnlesse some other proofe doe informe the conscience of the examiner But this confession of the Amalekite was voluntarie 5. Quest. vers 17. How and when Dauid bad to teach the children of Israel to shoote c. 1. Some thinke that this verse hath no reference to Dauids song that followeth but doe interpret it thus that Dauid before he sung this song had exhorted and encouraged his tribe to learne to shoote in the bow Vatab. Borr. 2. Some by the bow vnderstand this mournefull ditie because it maketh mention of the bow of Ionathan v. 22. so the Latin interpreter vt docereÌ„t filios Iudae planctum to teach the children of Israel to mourne 3. But the third interpretation is the best that these words are not properly any part of the song but shew the end why Dauid vttered it to the intent that this song beeing vsed and frequented in the tribe of Iudah it should serue as an incitement and prouocation to the tribe of Iudah to learne to be skilfull in shooting Iun. seeing that Saul and Ionathan were now ouercome by the archers and shooters among the Philistims Borr. 4. By this example of Dauid who in the middes of his mourning forgetteth not what was necessarie for the good of the Commonwealth we are taught not to be so ouercome with griefe and pensiuenes as to forget our dutie and to neglect the meanes Mart. as Iaakob saith to his sonnes when they were readie to be famished and looked not about to helpe themselues Why gaze yee one vpon an other Morall observ Gen. 42.1 And when Moses cried vnto God when the Egyptians pursued them not knowing which way to turne himselfe the Lord saith vnto him Why criest thou speake to the children of Israel that they goe forward Exod. 14.15 5. Further in that Dauid taught them the vse of the bow it is euident that there is a lawfull vse of armour and weapons and the seruants of God may defend themselues thereby against their enemies contrarie to the phantasticall opinion of the Anabâ—â—â—â—â—ts Confut. Agâ—inst the Anabaptists of the lawfull vse of weapons who deny vnto the Christians all vse of weapons Mart. 6. Quest. vers 17. Of the booke of Iasher 1. Concerning the name of this booke Iasher signifieth the iust or righteous so called as some thinke of the persons whereof that booke intreated namely of the acts of the Patriarchs and iust men Some of the matter because it contained a true narration of such things as were written therein But it is more like to beare the name of Ieshurun which is the name of Israel Deut. 32.15 and the Prophet Isai calleth Israel by the same name c. 44. v. 2. which word also signifieth the righteous people this booke was called Iasher because it was as a publike chronicle and record of Israel Mus. in Iosu. 10. 2. But what booke this was it is further questioned the Chalde vnderstandeth the booke of the lawe which was called Iashar right iust because it prescribed what things were iust Others take it for the booke of Genesis which containeth an historie of the acts of the righteous fathers Vatab. But how could Dauids song be recorded in that booke made so long before Others thinke it was some booke made by Nathan or Gad wherein this song was written but there was a book called Iashur long before their time Iosh. 10.13 Therefore it is more probable that this booke of Iasher was a generall Chronicle of the acts of that nation which was continued from time to time by the Prophets which is now wanting as many such historicall bookes are Iun. These Chronicles were laid vp in the Temple as Iosephus writeth lib. 5. c. 1. Many such historicall writings are mentioned in bookes of the Kings and Chronicles composed by the Prophets Nathan Gad Iddo Semaias Achias the Silonite which are now not to be found It seemeth that after Ezra had digested the holy Scriptures into order that these bookes were not thought so necessarie the Lord hath yet preserued for the vse and benefit of his Church so much as he seeth to be sufficient for the instruction of the people in the knowledge of his will and toward the attaining of euerlasting life Andr. Mus. 3. But this is no argument to prooue any imperfection or defect in the Scriptures as though they contained not all things necessarie to saluation because some bookes of the Canonicall Scripture are now wanting as the Romanists vsually obiect Bellar. de verb. dei c. 4. Contr. Of the
aeternum extare monumentum tanti mali he would haue an eternall monument be extant of so great calamitie euen as our Sauiour cursed the fig-tree in the Gospel for it is not to be thought that this speech of the Prophet was in vaine Quest. 11. Of the order and parts of Dauids mournfull song It consisteth of two parts 1. The proposition containing the summe of the whole song and the cause of Dauids mourning which is the ouerthrow of Saul with his sonnes v. 19. which beeing as the foot or ground of this mournfull dirtie is againe repeated v. 25. and it concludeth the sonet v. 26. 2. The second part is the amplification of this calamitie which is two waies set forth first by a patheticall imprecation consisting of a double vow or request that the newes might goe no further if it be possible v. 20. and laying a curse vpon the very place v. 21. secondly by an euident declaration of the greatnesse of this losse which is described 1. by the excellencie of their persons expressed by their acts and vertues v. 22. their mutuall affection one to the other aâ—d their valour compared in swiftnesse to Eagles in strength to Lions 2. by the effects they enriched and adorned their subiects 24. 3. by shewing Ionathans ardent loue towards himselfe he also bewailed his owne priuate losse vers 26. Iun. Quest. 12. vers 23. Vpon these words In their death they were not deuided or separated 1. Hereby Dauid purgeth Ionathan who was suspected as though he had conspired with Dauid againsâ— Saul Dauid â—leareth him of this suspition seeing Ionathan shewed himselfe so louing and faitâ—full to Saâ—l that as he liued so he died with him Mart. 2. Though Saul sometime conceiued displeasure against Ionathan yet that shewed his loue rather toward him because he was iealous of Dauid for Ionathans sake fearing least he should depriue his sonne of the succession of the kingdom Pellic. 3. Further Dauid maketh mâ—ntion of this vniting and coniunction of Saul and Ionathan in their death to set forth the greatnesse of this calamitie whereby two such valiant men were together ouerthrowne whereas the fall of one excellent man alone is grieuous and much to be lamented Mart. 4. Herein we haue an example of perfit and true freindship which is not broken off by death aduersitie trouble and perill of death is a true touchstone of freindship Ionathan was so faithfull in his loue toward his father that he would not leaue him in death Borr. Quest. 13. vers 26. Of the great loue betweene Ionathan and Dauid 1. Some doe vnderstand these words thy loue to mee was wonderfull passing the loue â—f woman of Dauids loue toward Ionathan that Dauid loued him beeâ—eâ— then he did his owne wiues so the Chald. Vatab. Pellic. Osiand 2. But it is betâ—er vnderstood of Ionathans ardent affection toward Dauid which surpassed the loue of women Iun. Mart. and this to be the sense the former words doe shew My brother Ionathan verie kind hast thou beene vnto mee hee spâ—â—keth of the kindnesse of Ionathan toward him comparing his owne loue to the loâ—e of a brother but the louâ— of Ionathan to the loue of women Iuniuâ— for here in the eminencie of Ionathans loue appeared that he first beganne to loue Dauid c. 18. â— The soule of Ionathan was knit to the soule of Dauid then he continued his doe or both with his labâ—â—rs great displeasure and to the hinderance of his succession in the kingdome â— The loue of women some doe vnderstand passiuâ—ly nor that loue which men beâ—re toward them Osiand Pellic. but it is rather taken actiâ—ely for that loue which â—omen doe shew toward their husbandâ— Vatab. or toward their children as the Latine translator heâ—e interprâ—tâ—th 4. Here we may see that although we must loue euery man as our brother yet it standeth with religion to shewe more ardent affection toward some then toward others as our blessed Sauiour loued Iohn more then the rest of the Apostles Osiand Quest. 14. vers 26. Of Dauids commendation of Saul 1. Where Dauid saith how are the weapons of warre destroied thereby vnderstanding Saul and Ionathan who were warlike and valiant men hee commendeth not Saul for his pietie or any spirituall grace whereof he was destitute but for his valour and fortitude for these beeing the gifts of God and so good in themselues may be commended euen in the wicked Mart. 2. In that Dauid passeth ouer Sauls faults in silence and onely toucheth his vertues it teacheth vs to hate the errours and infimities of others so farre as with a good conscience we may Osiand 3. This was an honourable and worthie commendation of Saul both beeing from the mouth of so excellent a man as Dauid was and beside one vnto whom Saul had alwaies beene a professed enemie And the testimonie and commendation of an enemie is much to be regarded Caesar when he saw Pompey his enemies head is said to haue wept and Hannibal in that great slaughter of the Romans at Cannas sought diligently for the bodie of Paulus Aemileus the Romane Captaine there slaine to haue giuen it honourable buriall But Dauids affection toward his enemie farre exceedeth them who giueth such an honourable testimonie and commendation of him Mar. Borr. 4. Neither was this a poeticall and fained lamentation for Saul for the people of Israel verily and in deed had receiued a great blow by Sauls death but that by Gods mercie this losse was restored in Dauid Osiand 5. It were much to be wished that all wanton and lasciuious songs were laid downe in these daies and that youth would exercise themselues in such sonnets as this of Dauid which doe set forth the worthie acts and exploits of such as haue defended their countrie and protected the Church of God Pellic. CHAP. 2. 1. Quest. vers 1. How and to what end Dauid asketh counsell of God 1. IOsephus thinketh that Dauid enquired of God by some Prophet as Gad and Nathan were with him But it is like rather that he consulted by the preist namly Abiathar who had the Ephod and followed Dauid 1. Sam. 23.9 where Dauid might vse the ordinarie meanes he would not runne vnto extraordinarie Mar. Borr. Pellic. 2. Dauid though he had a promise of the kingdome yet would not take possion thereof though Saul were dead without direction from God as Iaacob did not make an escape from Laban before he was admonished by the Lord in a dreame which teacheth vs not to enterprise or take any thing in hand without the warrant of Gods word and prayer Mar. 3. Here appeareth the vnlike and farre different course which Saul and Dauid followed for he resorted vnto Witches but Dauid took his direction from God Borr. 2. Quest. vers 1. Why Dauid is directed to goe vnto Hebron 1. This Citie was famous in diuerse respects both for the antiquitie it was built seauen yeares before Zoan in Egypt Numb 13. thither also came Ioshua and Caleb
Achab vsed against Naboth hee coueted but his vineyard Dauid desireth an others wife Achab wrought this onely by his wicked wife Iezabel but Dauid doth this himselfe Martyr 3. And Vriah his innocencie maketh Dauids sinne more grieuous hee which all his life before hated fraud and deceit now hateth simplicitie and truth hee which spared his cruell enemie Saul before now pursueth vnto death a most faithfull friend and dutifull subiect And further he maketh Ioab accessarie to his sinne who though his sinne was the lesse because the Kings authoritie forced him yet is it not thereby excused It might be Dauid pretended some capitall offence to haue beene committed by Vriah yet Ioab was not ignorant of the Lawe that none were to bee put to death but vnder two or three witnesses hee therefore should herein haue obeyed God rather then man Mar. 10. Quest. v. 17. Why it pleased God that Vriah in this manner should be slaine 1. In that God suffred a iust and innocent man in this manner to be cut off it need no more to call Gods iustice in question then that he suffered Iohn Baptist to be beheaded Peter and Paul to be slaine Euerie one is borne to die for death is the stipend or wages of sinne God therefore whose counsells are most secret yet most iust doth for some causes best knowne to himselfe giue way sometime to vnlawfull attempts 2. And who can tell whether Vriah had not some sinnes of his owne for the which he is chastised as in attributing too much to his wife and in suffring himselfe to be mis-led often by her or such like But we must not howsoeuer it is complaine of the Lords proceeding herein as vniust Mart. 11. Quest. v. 20. Of Ioabs answer returned vnto Dauid 1. In Ioab though it was commendable in him in that he was conuersant in the sacred histories as appeareth by the instance giuen of Abimelech yet in beeing so seruiceable to the vnlawfull desire of the king he sinned diuersly both in condemning a man his cause beeing vnheard and in accomplishing the kings desire with the losse of many beside Osiand 2. The messenger also plaieth his part to picke a thank who staied not till Dauid should obiect as Ioab had before conceiued but presently telleth Dauid of the death of Vriah which he knew would be acceptable vnto him 3. Dauid also dissembleth the matter to the intent that neither this cruell commaundement nor Ioabs fawning obedience should be discouered to the messenger Geneuens 12. Quest. v. 27. Of these words and shee became his wife Whether it be lawfull to marrie her with whome adulterie formerly was committed 1. Nothing is defined directly concerning this matter in the Scripture for Leu. 18. where many impediments of marriage are rehearsed and diuerse prohibitions of marriage yet no mention is made of this barre of adulterie going before but the reason hereof may be this because the adulterer and adultresse by Moses Law were to be stoned vnto death and so there could be no question of this matter 2. But it hath beene decreed by many Pontificiall decrees that the marriage of such who committed adulterie before should be actually void as is extant in the Extrauagant in diuerse places Extrav titul de eo qui duxeratt vxorem quam polluerat c. in tit de convers infidel can laudab But this example of Dauid convinceth that opinion whose marriage with Bethsheba the Lord ratified and confirmed 3. Wherefore the best resolution is this that such mariages are indeed altogether vnfit and inconuenient for if this were vsually permitted for the adulterer and adultresse to marie together it would giue occasion for one of them to practise against the life of an other yet though such mariages are not conuenient and may with good cause be letted and preuented and such by the Magistrate may be punished yet such marriages beeing consummate are not for any such pretense to be dissolued for then Dauids mariage had beene vnlawfull Osiand it is adulterie following after not going before that breaketh mariage knot see more of this question Synop. Cent. 3. er 96. 13. Quest. v. 27. How the thing which Dauid had done displeased the Lord. 1. In that it is said this fact displeased God there is an euident distinction and difference made betweene the thing and the person for Dauid in respect of his election was beloued of God but this thing which he had committed namely the adulterie with Bathshebah and the murther of Vriah the Lord abhorred neither is it to be held as an absurd thing that one in respect of his present estate should bee an enemie vnto God and so displeasing vnto him and yet in respect of his election beloued of God Rom. 5.8 as S. Paul saith God setteth forth his loue toward vs seeing that while we were yet sinners Christ died for vs. 2. We must learne herein to be like vnto God to loue the persons of our enemies and yet to hate and abhorre their vices as God here hateth the sinnes of Dauid yet loued his person as elected vnto life Mart. 14. Quest. Of the greatnes of Dauids sinne of adulterie and murther 1. Concerning adulterie in generall it is a most grieuous and abominable sinne as may be made plaine by these reasons 1. It is against the lawe of the creation and the first institution of marriage that hath made man and wife but one flesh which is diuided by adulterie 2. The effects thereof are vile and abhominable for adulterie bringeth forth oftentimes murther â—â— Psal. 51. hom 3. and poisoning as Chrysostome sheweth 3. Cyprian writeth that in some Churches the Christian Bishops vtterly refused to receiue adulterers into the peace of the Cchurh they held it to be so grieuous a sinne Lib 4 eâ—ist 2. 4. By the sinne of adulterie great iniurie is offred to posteritie and so to the common-wealth in the commixtion of seede Ad lâ—g Iul de adult in paâ—d in which regard Bartalus maketh it the next offence against the common wealth vnto treason 5. Thales Milesius held periurie not to be worse then adulterie 6. Yea Chrysostome maketh adulterie worse then idolatry hom 62. iâ— Iohann because the one is a pollution of marriage and maketh a dissolution thereof so doth not the other But though this argument conclude not for though in respect of mariage adulterie is the more grieuous yet simply it is not and idolatrie is fornication against God the other is against man yet these former reasons doe sufficiently lay open the vilenesse of this sinne Mart. 2. And Dauids sinne both of adulterie and murder is amplified 1. in respect of the thing or obiect which was not siluer or gold lands or possessions but the chastitie and life of man 2. The person against whome the sinne was first committed was god whose lawe was contemned and secondarily the persons of Vriah and his wife who beeing an alone woman her husband beeing gone into
that ende had reared vp a pillar to be a monument of his fame vnto posteritie now in stead of that pillar he shrowded vnder an heape of stones Pellic. 3. So was the king of Hai serued there was laid vpon him beeing dead an heape of stones Iosh. 8.29 and the fiue Kings whom Ioshua ouercame Iosh. 10.27 16. Quest. Of Absaloms children v. 18. 1. Some thinke that whereas it is said before c. 14.27 that Absalom had three sonnes and a daughter that all his children were now dead sic Geneuens but it is not necessarie to thinke that all of them were taken away but onely his sonnes as the words of the text are for he said I haue no sonne c. 2. Iosephus is of opinion that his sonnes were not dead alreadie but he prouided if they should chance to die without issue that by this pillar he should be remembred but the text is plaine that they were dead at this time as the Chalde well expresseth non est mihi filius superstes c. I haue no sonne left 3. God therefore had now depriued him of his three sonnes mentioned before c. 14. Iun. he that was so vnnaturall to his father was not worthie to haue any children Pellic. 17. Quest. v. 21. Of the Cushite whom Ioab sent with the newes vnto Dauid 1. Some read Cushai as though he were the same with that Cushai before mentioned which was Dauids friend Osiand but there is great difference in the names that is Cushai with pathah this Cushi with chirieh and that Cushai was yet a follower of Absalom and was not returned to Dauid 2. The most take it for a proper name that he was called Cushi Montan. Pag. with others 3. But he was rather a Cushite that is an Aethiopian as the word is taken Ierem. 13.23 and in diuerse others places and therefore he is afterward called the Kings seruant v. 29. for that cursed posteritie of Cham became seruants to Sems seede according â—o Noahs prophesie Gen. 9. sic Iun. Pellic. Borrh. some thinke he might be so called of his colour and yet an Israelite born Vat. but the other is more probable 18. Quest. v. 29. Whether Ahimaaz knewe not of Absaloms death It is without question that Ahimaaz was not ignorant of Absaloms death for Ioab had yeilded that as a reason v. 20. why he would not send him with the message to the King because the kings son was dead But Ahimaaz of purpose concealed it for these reasons 1. Because as before he had brought heauie newes to Dauid c. 17.20 so now he desireth to bring good newes Bor. 2. He would not all at once tell the king of his death least he might haue bin oppressed with grief but leaues him in suspence that he might by little and little digest his sonnes death 3. Ahimaaz did it also in respect of himselfe for he knew that as the euil tidings is not welcome so neither is the messenger thereof accepted like as the patient doth loath the very cup out of the which he drinketh his bitter potion 4. By this then we are taught these points of good discretion first that we put off the relation of euill newes to others where we are not vrged by necessitie secondly that when we doe tell hard newes we should doe it by degrees for many vpon the sudden report of heauie things haue presently died Osiand 19. Quest. v. 33. Why Dauid mourneth for Absalom 1. Dauids naturall affection which he could not hide did mooue him thus to take on for his sonne as also the consideration of Gods iust iudgment against him for his sinne Genev. 2. As also Dauid therin saw the accomplishment of Nathans prophesie against his house for his owne sinne which was the cause of these great calamities Bor. Pell 3. He considered that Absalom died in his sinne without repentance and therefore he mourneth not so much for Absaloms corporal death as for the perill and danger of the saluation of his soule Osiand 20. Quest. v. 33. Why Dauid wished to die for Absalom 1. He feared least his sonne dying in his sinne without repentance died out of the fauour of God his owne death he feared not beeing assured that he should die in Gods fauour and therefore he desired by his corporall death that he had redeemed his sonnes life that he might haue liued to repent him Osiand 2. He wished to die rather then to liue to see the miserie and calamitie which he foresawe by Nathans prophesie was like to fall vpon his familie and posteritie Pellic. 3. He was herein a type and figure of Christ who offered himselfe to death for those which persecuted him Bor. 4. The Hebrewes vainely here imagine that Absalom by Dauids teares and prayers was deliuered from hell and taken into paradise but no mention is here made of Dauids prayers at all Pellic. which he would not haue omitted if he had thought that prayers were auaileable for the dead Osiand nay he had shewed the contrarie when he left praying for the child after he knew it was dead CHAP. 19. 1. Quest. v. 6. Of Ioabs speach to Dauid 1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king otherwise then it became him Iun. 2. And he chargeth Dauid with some vntruth for though he loued his enemies yet did he not hate his friends Osian 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies as in slaying the Amalekite for killing Saul and Rechab and Baanah for the death of Ishbosheth now thou hatest me for killing Abner before and Absalom now Osian 4. True it is that we are in a certaine degree to loue our enemies to pray for them and to wish their amendement but we are not so to loue them How our enemies are to be loued but that the glorie of God and safetie of his people ought to beare a greater sway with vs whereunto Ioab hath respect and therefore wisely admonisheth the King Bor. though somewhat more sharpely then became him 2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast 1. Some thinke that Dauid had iust cause to remooue Ioab from his place both for that he so vnmannerly behaued himselfe in words toward him and for that he had killed Absalom contrarie to his commaundement Iun. Osian but neither of these was a sufficient cause seeing Ioab in both these intended Dauids good and the safetie of the people 2. Wherefore the better opinion is that Dauid herein shewed his humane affection both because Ioab had before by his valour deserued that place 1. Chr. 11.6 and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice Bor. and he did this in policie as he did before purpose to aduance Abner for the same cause so now he would preferre Amasa thinking by this meanes to winne the hearts of the rest Pell Gen. 3. Yet seeing Dauid did
cecinit Apostolus protulit Mutata sunt tempora in melius Coenobium factum est Collegium Monachi in Theologos profecerunt sacrificuli concionatoribus cedunt asinorum stabulum doctorum hominum domicilum peperit vt quod de pallâ—o aleganter Tertullianus gaude pallium exulta melior re Philosophia dignata est De pall ex quo Christianum vestire coepisti idem hic apte vsurpari posset gaude Collegium exulta melior te professio dignata est ex quo Euangelicos alere coepisti Sed vnum est quod pene mihi exciderat tanquam caput fons reliquorum ex quo iusta promanat Ecclâ—siae Eliens commendatio Quae Ecclesijs illis ruralibus quas sibi annexas habet tam prouide consuluit vt Ministri illis deseruientes stipendij aliqua accessione incremento ad maiorem sollicitudinem curam in gregibus pascendis adhibendam incenderentur Addam aliud quod in hoc etiam aliquandiu evigilavit cura vestra vt in Ecclesia cathedrali diebus dominicis conciones pomeridianae ad populi edificationem haberentur quod tam pium institutum nescio quorum culpa ad tempus intermissum spero vestra prouidentia perpetuum futurum Quid enim magit Deo gratum esse potest quam vt totus dieâ— quem sibi sacrum esse voluit illius cultui impendatur Deus enim consortem participem non admittit Ios. 58.13 Sabbatum delicias Iehoâ—ae vocat Propheta in eo rebus sacris tantum nos oblectare conuenit Cum porro homines tato die à mane ad vesperam sua negotia prosequi soleant Offic. 1. c. 44. non minus nos de animarum salute soliciti esse debemus vt bene Ambrosius quo praestantior causa eo debet esse cura attentior Sed si omnes ornamentorum rivulos sectarer quibus Insula Eliensis irrigatur immensium pelagus ingressus facile exitum non invenirem Verum terram proprius aspicere coepi vela contraham iam nauis mea merces suas patriae meae laudes quibus onusta nauigat in littus gestit exponere Sed materiam tantum rudem inconcinnam advehit vestro opus est artificio vt expoliatur vt facete Hieronymus subtegmen stamina licia telas Miner Alexandro quas mihi ad vestram tunicam paraueram vobis inconfecta transmisi vt quicquid mihi deest vestro texatur eloquio Sic iam hoc officij debito persoluto hac qualicunque grati animi significatione exhibita quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tam verbis prolatam quam aliquo modo reipsa oblatam esse opportuit vos omnes valere iubeo id prius precatus vt multos annos sic annuente Deo Optim Maxim mutuo fruamur colloquio consortio ad Dei gloriam Ecclesiae commodum nostrum ipsorum solatium in Christo Iesu cuilaus in secula Amen Dat. Barliae Idib Martij 1614. Vestrum omnium studiosissimus ANDREAS WILLET THE SECOND BOOKE OF SAMVEL Generall Questions touching the whole Booke 1. Quest. Of the inscription of this Booke 1. WHy the first booke of Samuel is so named there may be euident reasons giuen as both because the booke beginneth with the storie of Samuels natiuitie as the Hebrewes vse to name the bookes of Scripture of the beginning as also because it containeth Samuels acts principally and besides Samuel is held to haue beene the writer thereof till that place where mention is made of his death 2. But of this second booke there is greater question why it should beare the name of Samuel for neither are Samuels acts therein described neither was he the penne-man thereof but it was written by some of the Prophets as by Nathan and Gad who supplyed the rest of the historie that followeth Samuels death or by some other of the Prophets some thinke they were collected by Hezekiah some by Ezra 3. Now why yet this booke is intituled by Samuel two reasons may be yeelded both because it sheweth the accomplishment of Samuels prophesie concerning the kingdome of Dauid and the consummation and perfection of that argument which beganne with Samuels anointing Genevens as also for that this booke is but a continuation of the former historie and therefore the Hebrewes doe not diuide it from the former Pellic. 4. But whereas Hierome thinketh in his Hebrewe traditions that this booke of Samuel is like to be that which is called the booke of the righteous it hath no probabilitie Mar. for we finde mention made of that booke before this historie was either done or written Ios. 10.13 2. Quest. Of the Argument of this Booke 1. As the former booke containeth the historie of such things as were done vnder Samuel and Saul so this setteth forth the acts of Dauid and specially three things in generall are handled in this booke the beginning increase and flourishing of Dauids raigne then the manifold troubles treasons and oppositions against his kingdome as also Dauids fall and his rising againe and reconciling vnto God 2. And further herein is obserued a notable difference betweene the raigne of Saul and of Dauid for Sauls kingdome beganne with great glorie and renowne but ended with shame but contrariwise Dauids kingdome had but small beginnings yet encreased more and more Borr. 3. In which respect Dauid was a liuely type of Christ who found many enemies in the world which sought to suppresse his kingdome in the infancy thereof But his dominion preuailed and from a corner of the earth hath ouerspread all the world Mar. 3. Quest. Of the profit and vtilitie of this booke 1. This booke in generall affoardeth that profit which all the Scriptures do yeild which are profitable either for doctrine to confirme the truth and improoue error or for manners to correct vice and to instruct in righteousnâ—s as S. Paul sheweth 2. Timoth. 3.16 2. In this booke as also in the former are set forth vnto vs many graue and worthy examples of vertuous acts which doe mooue much and perswade vnto vertue and doe longer remaine in memorie then bare precepts 3. These histories serue to expound the writings and oracles of the Prophets but especially the booke of the Psalmes shewing the occasions whereupon many of those Psalmes were indiâ—ed which maketh much to the true vnderstanding of them 4. Further whereas these bookes are alleadged in the Gospel the knowledge hereof is profitable to vnderstand the precepts and sermons of our blessed Sauiour 5. And lastly the wisedome of God doth wonderfully appeare herein in tempering the Scriptures to euery ones capacitie for them which are seuere and austere and are addicted to graue things and matters of rigour and authoritie the fiue bookes of Moses were digested some men are delighted with a pleasant style and flowing speech such the Psalmes and Canticles specially are for others doe more respect graue and wise sentences such as the Prouerbs of Salomon and the booke
when they were sent as spies to search the land it was one of the Cities of refuge which belonged vnto the Leuites but it was most of all honoured because the famous Patriarks Abraham Isaac and Iacob were there buried to whom the promises concerning the land of Canâ—an were made and to Iacob especially concerning the kingdome to be established in Iudah it waâ— therefore very fit that in that place David should be initiated king Mar. 2. Though Ziklag also belonged vnto Iudah yet Dauid thought that to be an vnfit place both because it was in the vtmost borders of Iudah and he held it now by the gift and graunt of the King of the Philistims therefore he desireth to remooue to some other Citie of Iudah more inward in the countrie Pellic. 3. He taketh with him his two wiues that as they had beene his companions in his troubles so they should partake with him in his happie estate Bor. herein Dauid also was a type of Christ who maketh them partakers of his glorie with him which did follow him in his afflictions as he saith to his Apostles Yee are they which haue continued with mee in my tentations therefore I appoint vnto you a kingdome as my Father hath appointed vnto mee Luk. 22.28.29 3. Qâ—est vers 4. Why Dauid is againe annointed King 1. This was done both for Dauids further confirmation that by this second annointing he might be strengthened in the vndoubted expectation of the kingdome for such is our weakenesse that it needeth to be continually supported Osiand 2. This also was an other reason thereof that as by the first annointing by Samuel Gods electing of Dauid was made manifest so by this second anointing by the men of Iudah their consent and approbation might be had Borr. 3. Herein also Dauid was a type of Christ whose spirituall anointing to be our Messiah was often testified and declared vnto the Church for our further confirmation as by the predictions of the old Prophets by the pointing out of Iohn by Gods own voice from heauen by diuerse signes and miracles Mar. 4. Quest. vers 4. Whether the men of Iudah were authors of Schisme in diuiding themselues from Israel 1. Though they are said to be the men of Iudah yet there ioyned with them diuerse out of the other tribes of Israel which vnderstood that it was the will of God that Dauid should be King as appeareth 1. Chron. 12. to v. 22. yet are they called the men of Iudah because the most and the chiefe were of that tribe Mar. 2. Though the tribe of Iudah apart from other tribes annointed Dauid King yet they therein as dissenting from all Israel beside did not make any rent or schisme for they were warranted herein Controv. Genâ—rall CouÌ„cills in matters of religion not alwaies to be staied for both in generall by the promise of God made concerning the preeminence of that tribe and in particular by the manifest declaration of Gods will touching the election of Dauid to be king 3. By this the Church of God learneth that when they haue a manifest warrant out of Gods word and so are certaine of Gods will they are not to stay or expect the calling together of synods or councells but incontinently to reforme religion and embrace the truth Mar. 5. Quest. vers 5. Of Dauids kind message to the men of Iabesh Gilead 1. Some thinke that this fact of the men of Iabesh Gilead was discommended vnto Dauid as beeing too much addicted vnto his professed enemie Mar. but it seemeth rather that Dauid made enquirie after the bodies of Saul and his sonnes to haue bestowed vpon them honourable buriall and by that occasion hee vnderstood of this thankefull seruice which the men of Iabesh Gilead had done Iun. 2. Dauid in commending this dutifull regard in them of Saul sheweth himselfe farre vnlike to the examples of those heathen Captaines and commanders Sylla Marius Antonius Octavius who sought reuenge vpon those who had taken part against them Mar. 3. Dauid wisheth that God would shew againe mercie and truth vnto them Gods mercie and goodnesse is seen in promising reward vnto our faithfull seruice and his truth and fidelitie in performing there is then no desert at Gods hands but he crowneth and rewardeth in mercie the faithfulnesse of his seruants Borr. 4. Dauid also promiseth for his part to recompence their kindnesse shewed toward their Master Controv. We deserue not at Gods hand at mans we may then this their louing affection toward their King deserued a reward at mans hand and Dauid succeeding in the kingdome tooke it to belong vnto him to see such good subiects recompenced At Gods hand they deserued not but at mans hand a good turne or blessing may deserue Thus Dauid doth beginne his kingdome with princely munificence and liberalitie which winneth the hearts of subiects who as they are in Gods stead here in earth so herein they doe represent and imitate that great King in mercie and bountie Borr. 5. Thus Dauid sheweth himselfe a patterne of a good King who is appointed as for the punishment of the wicked so for the praise and reward of weldoers as before he put to death the Amalekite for confessing he had killed Saul so now hee promiseth reward to the Iabeshites for their kindnesse toward him Osiand 6. Quest. vers 8. Of Abners making of Ishbosheth King 1. Abner offended three waies in making Ishbosheth King 1. Because he did it of an ambitious mind he set vp one that was simple and of meane parts to beare the name of a King but Abner ruled all as Abner not Ishbosheth is said to haue made all his power for the house of Saul c. 3.6 And that Ishbosheth was but a meane man and of a cowardly nature appeareth for he went not to battle with Saul as beeing vnfit and vnapt thereunto wherein his age can yeild him no excuse he beeing now 40. yeares old Borr. 2. Abner did herein against his conscience beeing not ignorant that God had appointed Dauid to be King as he himselfe confesseth c. 3.18 3. A third fault of his was that hee maketh Ishbosheth King whereas Mephiboseth the sonne of Ionathan the eldest sonne of Saul was now liuing Mart. 7. Quest. Why Abner brought Ishbosheth to Mahanaim 1. Some translate this word appellatiuely for the Host or Campe as L.S.A.P. but it is rather the name of a place on the other side of Iordan so first called by Iacob because there he met the Lords host Gen. 32. so C. Vat. Iun. 2. The cause why he fled with Ishbosheth to Mahanaim was as Iosephus thinketh that he might be safe from the Philistims whose countrie was on this side of Iordan bordering vpon the Sea but beside this two other reasons may be yeelded thereof because Abner suspected least the men of Iabesh Gilead whom Dauid had entreated so kindly should fall away from Ishbosheth and therefore he thought it the best course that the king should reside there to
challenged into the field a Christian may take the challenge because otherwise it will redound to his great dishonour Contra. But a mans life ought to be dearer vnto him then his honour or fame and therefore he ought not to hazard the more pâ—â—ncipal to preserue the lesse beside the profession of a Christian which is to suffer wrong and not to seek reuenge is hereby disgraced which euery man ought more carefully to preserue from blot then his owne name Fourthly some thinke that when a battell is pitched it were better that a few men should trie it for the whole campe rather then there should be a generall effusion of blood Contra. If the cause of such warre be iust as without a iust cause no warre ought to be enterprised this were to betray the goodnes of the cause in committing such a triall And further the meanes should be neglected which God offreth which is by a iust battell to decide the cause Fiftly if the Magistrate beeing corrupt doe giue sentence against the Innocent to die vnlesse he will trie it by the sword with his aduersarie in this case also some giue allowance to such cumbates Contra. The innocent is rather with patience to abide euen the hardest sentence of the vniust Magistrate then to commit sinne in the killing of an other for we ought rather to die then sinne 3. It will now on the other side be obiected 1. That seeing warre is lawfull and these manomachies are but a kind of warre they are as lawfull 2. Lots were lawfull but these singular cumbates are but a kind of lot 3. Dauids cumbate with Goliah was lawfull Contra. 1. There is great difference betweene warre and a monomachie or sole fight because there the battell is ioyned together by the strength and helpe of many one companie seconding another but here the aduenture lieth vpon a few and in Scripture we haue presidents of the one but not of the other 2. In the casting of lots there followeth no slaughter as in this case therefore they are vnlike for though Ionas were taken by lot yet he was cast ouer board by his owne direction hauing a propheticall instinct 3. The like is to be answered concerning Dauid that he tooke that enterprise in hand by the extraordinarie motion of Gods spirit 4. Yet there is a kind of Monomachie that is commendable in a Christian which is the spirituall and internall cumbate betweene the spirit and the flesh whereof the Apostle speaketh I see an other law in my members rebelling against the law of my minde Rom. 7.22 Mar. 12. Quest. v. 17. Who they were which were slaine in this skirmish 1. The 24. which were chosen on each side twelue were all slaine they one killed an other there was not one left which may seeme the more strange that euery one of them assaulted one another in such sort as that all of them fell downe wounded which sheweth with what egernes of mind this fight was prosecuted 2. But afterward these champions beeing thus slaine the other armies ioyned and Abners men were put to the worse Ioseph Quest. 13. v. 16. Of the name of the place called chelcath hazzurim 1. Some read the place was called S.L.B.G. but in the originall it is hee called that is euery one as Iun. or he which first gaue the name Vatab. 2. As for the name some giue the interpretation of it as the field or portion of the strong Iun. Lat. or the part of the lyers in waite Sep. or the inheritance of the killing of the strong C. or the portion or field of the sword points for tzur signifieth both strong and the point of a sword and chelkah is taken for the part or portion of a field Gen. 33.19 Iun. 3. But sâ—eing it is the proper name of a place the originall name is better retained euery one called it chelkath hazzurim so read Mont. Pag. B.G. 3. This name then was taken vp as a monument not of true fortitude but of cruell rage shewed in that place Mar. 14. Quest. v. 18. Of Asahels swiftnesse of foote 1. This Asahel was brother vnto Ioab and Abishai who were all in this battell and he is numbred among Dauids Worthies 1. Chron. 11. Mar. he is said to be swift as a roe by a kind of hyperbolicall speech as Saul and Ionathan are said to be swifter then Eagles chap. 1.23 Iosephus writeth he was so swift that he did not onely contend with men but with horse in running 2. Here in Asahel we see that saying of the Preacher verefied That the race is not to the swift nor the battell to the strong Eccl. 9.11 the swiftnes of Asahel to the which he trusted too much was the cause of his ruine which teacheth that we ought not to be too confident vpon our strength or any other gift No man is to trust in his strength or swiftnesse or any other internall or external gift either inward or outward Iosias a good Prince trusting to his strength and going against Pharaoh which he needed not to haue done was slaine in the battell Cicero his eloquence was the cause of his confusion Milo so renowned for his strength hauing rent an oake with his armes was caught in the cleft the tree returning againe to his place and was there left to be a prey to the wild beasts Mart. 15. Quest. v. 21. Of these words Take thee one of the young men 1. Some thinke that Abner meaneth if Asahel were afraid to returne alone that he should take any one of the young men to beare him companie and if he were afraid of him he should take away from him his weapons Chimh whom Vatablus followeth 2. Iosephus thinketh that he couenanteth with Asahel so that he would depart and let him alone that he should take any young mans armour in the host and so goe his way 3. But the meaning is thus rather that he would haue him trie his manhood with any other souldier of the host and not with him least he might after repent him Mart. and so he giueth him leaue to encounter with any of his souldiers to slay him and take his spoyle wherein the fashion and guise of captaines is seene in these daies that make small account of the life of their common souldiers Osiand 16. Quest. v. 23. Of the death of Asahel 1. Abner assaid by all meanes to perswade Asahel to desist and leaue off to follow him for he was afraid of Ioab Asahels brother if he should kill Asahel least this might be an hindrance vnto the peace which he hoped to make with Ioab Mar. or it might come into his mind as afterward chap. 3.18 that the kingdome should be established in Dauid and that Ioab should be a great man with him and therefore he was loath to offend him Borr. 2. And by this ruine of Asahel we see it pleaseth not God that euen an enemie especially offering peace and reconciliation should be too eagerly pursued as that
I am free from this woman and haue committed no such thing and therefore thou doest me wrong thus to charge me Iun. Vat. for the words themselues seeme to containe a deniall of the fact 10. Quest. v. 12. How Abner sent messengers for himselfe This word tactau hath diuerse expositions 1. Some read from his place Chald. 2. Some propter hoc because of this Iun. 3. Some he sent secretly B. 4. But the better reading is he sent pro se or loco sui for himselfe or in his stead so V.L.A.G.M. Iosephus also so interpreteth that he sent messengers in his stead he sent not this message or embassage in the name of Ishbosheth or of the state of Israel but in his own name Mart. and on his owne behalfe the word tachath signifieth pro for 11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner and making a couenant with him 1. The thing which Abner now went about was not vnlawfull to bring the kingdom vnto Dauid to whom the Lord had giuen it though Abner did it of an euill minde as Rahab did not euill in not discouering the spies and so betraying the citie Ios. 2. nor the men of Luz in shewing the way into the citie by which meanes it was surprised Iudg. 1.23 This therefore not beeing an euill act of it selfe Dauid might therein vse Abner And so that which is done by an other not without sinne the seruants of God may make vse of without sinne as Iacob vsed the benefit of Labans oath that sware by his gods Gen. 31. as the tenne men whom Ismael would haue slaine with the rest saued their liues in feeding their enemies couetous desire alleadging that they had treasures in the field of wheat and barley oyle and honie which they would discouer vnto them if they would not slay them Ierem. 41.8 So a poore man is excused in taking vp money vpon interest for his necessitie though the vsurer be not therin blamelesse 2. But this libertie holdeth onely in things which are not in their nature euill for in such we can no way consent or giue liking but we must sinne 3. Hitherto then Dauid offended not in beeing contented to take aduantage of this message of Abner but herein Dauid was ouerseene first that in so waightie matter as this he did not first aske counsell of God secondly because he maketh a couenant with a wicked ambitious man and of a suspected life Pet. Mar. 12. Quest. v. 14. Why Dauid sendeth to haue his wife Michol restored vnto him The reasons which mooued Dauid were these 1. In respect of himselfe because she was his first wife and he had obtained her with his great danger for an hundred foreskinnes of the Philistims he gaue 200. not 600. as Iosephus 1. Sam. 18.27 though Sauls demaund were onely for an hundred 2. In respect of Michol to deliuer her from that reproach and infamie liuing now in adulterie for Dauid had not dismissed her The Rabbines thinke that Phaltiel did not companie at all with her but that is not like seeing he was so vnwilling to part with her v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel not of her own mind and therein therfore hath her excused 3. By this meanes Dauid maketh triall of the fidelitie of Abner 4. It was a meanes to make a way to the kingdome his wife beeing now returned that was Sauls daughter Mar. 13. Quest. v. 17. Of Abners perswasion vnto the Elders of Israel and Beniamin 1. First he presseth them that it was their owne desire to haue Dauid to be their King hee was a King of their owne choosing and one in whom they all delighted 2. He reasoneth à facili it was an easie matter for them and now in their owne power to doe 3. He vrgeth the authoritie of God that had appointed Dauid the Lord hath spoken of Dauid who here like an hypocrite maketh the word of God to serue his owne turne for it was not the word of God which mooued him but his owne malitious heart 4. He perswadeth them ab vtili from the commoditie which should grow thereby to all Israel that by the hand of Dauid the Lord would deliuer them from their enemies Mar. 14. Quest. v. 20. Whether Dauid did well in making Abner a feast 1. Abner did not content himselfe with that message which he had sent before because things are better dispatched by personall presence then by the ministerie and mediation of others and because he would certifie Dauid how he had dealt in his behalfe with all the Elders of Israel and how he had preuailed with them for these reasons he commeth himselfe in person to Dauid Iosep. 2. But Dauid did not well in making him a feast both because he had not first consulted with God but followed onely humane counsell and therefore it tooke no place Pellic. as also Abner beeing an euill disposed man it was not meete that Dauid should haue eaten with him Mar. This feast therefore ended afterward with mourning teaching vs what vncertaintie there is in these earthly ioyes that we may learne to vse them soberly and with moderation Borr. 15. Quest. v. 28. Of Ioabs treacherous killing of Abner 1. When Ioab had accused Abner to the King that he went but about to vndermine him and seeing that the King could not be induced to deale against Abner then he bethinketh himselfe to take a course to be reuenged and sendeth for him backe as it seemeth in the Kings name and so thinketh Iosephus 2. The causes which mooued Ioab to kill Abner was two his hatred for the murder of his brother Asahel and his enuie least Abner might haue growne too great in the Kings fauour and so obscured him Borr. But this latter was the greatest motiue as afterward vpon the like cause he killed Amasa yet he pretendeth the other the death of his brother as the end of the verse sheweth 3. Ioab smiteth Abner in the same place where he had smitten Asahel before and though Ioab herein committed that which was both vnworthy himselfe and his master the King and for the which he worthely suffered afterward vnder Salomon yet the iudgement of God was iust vpon Abner a wicked and bloodie man and the Lord turneth it to the great good of Dauid in taking out of the way a new reconciled enemie who would hardly haue prooued faithfull Mar. 16. Quest. Of the place where Ioab killed Abner 1. The most read that he tooke him into the middes of the gate L.V.P.M. rather within the gate C.I. or aside in the gate B.G.S. not to talke with him in an open and publike place to be without suspition for the gate was the place of iudgement Mar. But he rather tooke him aside and apart from the rest to talke with him more secretly Ioseph who thinketh also that his brother Abishai was by which is not vnlike for he also consented v. 30. 2. The
word besheli some read peaceablie B.G.C. some craftely L.P.S.V. but it rather signifieth in errour or vnawares as c. 6.7 it is said that God smote Vzzah for his errour Iun. ghal hashall 17. Quest. v. 29. Of the fearefull curse and execration which Dauid layeth vpon Ioab and his posteritie Whereas Dauid accurseth Ioab and his posteritie and laieth vpon them an heauie burthen of fiue calamities and miseries the running issue the leprosie weaknes and faintnesse to goe with a staffe vntimely death by the sword and penurie and want of bread wherein Dauid sheweth himselfe more seuere against his owne seruant and kinsman then he was either against Saul or any enemie he had 1. Some therefore thinke that Dauid did curse Ioab of impotencie and weaknesse of affection beeing in anger and greefe and that therefore all these euills did fall vpon his posteritie for they say that Rehoboam had a running issue Vzziah was a leper Asa had the goute Iosias was slaine with the sword and Iehoiakim wanted bread so the Rabbines But these Kings of Dauids line were thus punished for their own sins not for Dauids Mar. 2. Some thinke that this was no imprecation but a prediction by the spirit of God of such euills as should befall Ioab and his posteritie but the forme of speach and the manner of phrase let the blood fall c. sheweth it to be a verie imprecation and malediction 3. Some doe make question whether this curse of Dauid beeing vttered in his heat and affection did afterward take place or no Mar. But seeing Dauid was a Prophet and here the reason is giuen of this iudgement because both the brethren consented to kill Abner in time of peace because he killed their brother in battell v. 30. all which circumstances doe exaggerate the offence it is not to be doubted but that this curse tooke place vpon Ioab and his familie as that other of Dauid vpon the mountaines of Gilboa where Saul and Ionathan were slaine tooke effect 2. Sam. 1.21 and the leprosie of Naaman by the Prophets sentence did cleaue vnto Gehezi And that this Propheticall curse was effectuall it seemeth to be the opinion of Iun. and Bor. 4. It beeing then resolued vpon that Dauid both as a Prophet accursed Ioab his sinne of blood so deseruing and as a wise man that it might appeare to all Israel that Dauid was no way consenting to this fact yet these doubts further will be made First why Dauid laieth this curse vpon the whole familie not excepting the innocent whereas in the law the Lord is said to visit the iniquitie of the fathers vpon the children to the third and fourth generation of those that hate him Ans. 1. This condition is alwaies included in such propheticall curses though it be not expressed 2. or Dauid might foresee that there should be alwaies some in Ioabs familie whose sinnes might be worthie of those plagues 3. and yet in temporall chastisments the children may beare the iniquitie of the fathers without any impeachment of Gods iustice 2. Kin. 5 2â— So the Prophet imposeth the plague of leprosie vpon Gehezi and his seed for euer without any exception Secondly it will be obiected why Dauid doth pronounce this execration rather against Ioab then against Saul which put the Lords Preists to the sword Ans. Saul was the Lords anoynted and therefore Dauid was no more to curse him then to lay violent hands vpon him againe he should haue seemed to doe it in his owne cause but the case was diuerse here for Ioab beeing herein but a priuate person killed Abner contrarie to the Kings faith and safe conduct giuen him and did by this meanes as much as in him lay if Dauid had not caried the matter wisely hinder the establishment of Dauids kingdome Thirdly but why did not Dauid then hauing obtained the kingdome himselfe take condigne punishment vpon Ioab Ans. 1. Both because it would haue weakned his gouernment if he should at the verie first haue shewed seueritie toward a man of his owne kinred and which had deserued so well of him and Ioabs sinne was not yet come to the full he afterward killed Amasa also in the like case so that his punishment though a while deferred was the more heauie and greeuous when it came Borrh. 18. Quest. v. 31. Why Dauid commanded Ioab to put on sackcloth and mourne for Abner 1. Ioab might be thought to reioyce and be glad that Abner was ouerthrowen and therefore he might seeme a very vnmeete man to celebrate Abners funerall Dauid therefore in forcing them thereunto some may thinke did make him play the hypocrite But it was fit and requisite that Ioab beeing a principall man vnder Dauid should not be wanting in this solemnitie Dauid then requiring him thereunto did that which was fit if Ioab therein dissembled it was his owne fault So Princes may enioyne their subiects to come to the exercises of religion Princes may compell theiâ— subiects to the exercises of religion if they present not themselues with true deuotion the offence resteth in them that faile therein not in him that commandeth as the King of Niniveh commanded a generall fast to be kept thorough the Citie it is like it was not religiously kept of all So the Lord in the Law commandeth that the three solemne feasts in the yeare should be kept of all and yet all the Israelites had not a sound and vpright heart toward the Loâ—d 2. Dauid might enioyne this dutie vnto Ioab as a part of punishment that he is constrained publikely to bewaile him whom in his rage he had slaine 3. And this might be a meanes also to bring Ioab to acknowledge his sinne seeing the great lamentation which was made for Abner whom he had slaine Mar. 19. Quest. v. 33. Of these words Dyed Abner as a foole dyeth 1. Dauid bewayleth Abner and commendeth him as a valiant man but not for any vertue or goodnesse in him for the wicked may haue some commendable parts which are not to be depriued of their due praise 2. The meaning then of Dauids words is this that Abner died not as a coward that is taken in warre and lead captiue his hands beeing bound nor as a malefactor whose feete are tied with fetters Borr. But he would haue shewed his valour both by his hands and feete if they had tried with him with open fight Iun. whereas now they killed him treacherously as a man beeing neuer so valiant may be circumvented by wicked conspiratours Genevens 20. Quest. v. 34. Of Dauid and the peoples weeping and lamenting for Abner Dauid lamenteth and fasteth till euen to shew and expresse his greefe for Abner and that thereby he might content all Israel and cleare himselfe as not beeing accessarie to his death but no mention is here made of any prayers made for Abner yet the Romanists dare auouch that this fasting and mourning of Dauid was for the releefe of Abners soule and that for this cause the
Patriarks desired to be buried in the land of Canaan that they might be releeued by the prayers of the Church hereof also it is Controv. Against Purgatorie that Dauid would not pray for his child after hee knew he was dead because the infant needed not Dauids prayers to this purpose Bellarm. lib. 1. de purgator c. 3. Contra. 1. It is euident by the text that all this lamentation of Dauid was to shew his griefe that there was a great man fallen in Israel v. 38. neither is there one syllable of any prayer made for Abner it is then great boldnesse to ground that error vpon Scripture which is altogether silent in that behalfe neither were there any sacrifices in the lawe there beeing so many diuerse kinds prescribed appointed for the dead 2. Neither was that any cause of their desire to be buried in the land of Canaan but onely to shew their hope in the certaine expectation of the promises of God and to be a monument to their posteritie that the Lord would bring them thither for otherwise seeing the Israelites continued in Egypt almost 200. yeares after Iacobs buriall in Canaan if he had intended to be helped by the prayers of the Church he should haue desired to haue his bones kept in Egypt then caried thence at their departure as Ioseph did that he might haue had the benefit of the Churches prayers which yet was to soiourne there 3. And the cause is euident why Dauid ceaseth to pray any longer for the infant being dead because he knew that then he should not be brought to life againe The childs soule indeed had no need of Dauids prayers no more had the soules of the faithfull departed and for the rest that died in their sinne they receiued their iudgement and by the prayers of the liuing could not be releeued 21. Quest. v. 39. Of the meaning of Dauids words I am weake and the sonnes of Zerviah are too hard for mee 1. Some thinke that whereas the word here vsed rach signifieth tender that Dauid speaketh of his clemencie and mercie that he had spared Abner and shewed him fauour but the sonnes of Zerviah which was his sister by whom they are called because it seemeth their father was but obscure were hard hearted and cruell 2. Some other doe make this the sense that whereas Dauids kingdome was but yet weake these two men shewed more inhumanitie and inclemencie then was for the safetie of his kingdome 3. But it is euident by Dauids words that he hath relation to himselfe that they were too hard for him it was not in his power to punish them as their fact deserued and therefore he committeth the reuenge of this cause vnto God 22. Quest. v. 39. Whether Dauid offended in deferring and forbearing the punishment of Ioab 1. Some are of opinion that Dauid offended herein and of a partiall affection spared Ioab whereas he ought to haue beene put to death and thus they doe reason 1. By the law he that slaieth a man presumptuously is to be taken from the Altar and to be put to death Exod. 21.14 his punishment is not to be deferred or suspended 2. It was the ruine of Eli his house because he was too remisse toward his children 3. And the King of Israel is reprooued because he let Benhadad goe when the Lord had giuen him into his hands Mart. Contra. 1. Neither did Dauid pardon Ioab but he gaue charge vnto Salomon concerning him who caused him to be slaine at the Altar and that law commandeth not that which is not possible or not in the Magistrates power to performe as if a murderer flie the countrie and so be out of the Magistrates power he doth not break the Law in not putting him to death so neither doth he that can not reach the malefactor without great tumult and danger to the common wealth but watcheth his conuenient time to doe it which was Dauids case here 2. Eli might haue corrected his sonnes without any danger so could not Dauid 3. And so was Benhadad deliuered into the Kings hand who beeing a forren enemie might with lesse trouble haue beene put to death then Ioab a domesticall freind and much fauoured among the people 2. The better opinion then is that Dauid did prudently forbeare to punish Ioab not so much because he was his kinsman and had beene faithfull vnto him in the time of his affliction Pellic. or that he had many wayes well deserued of him and could not well spare his seruice Borrh. but for that they were too hard and strong for him And it seemeth in the historie of Absalom c. 18.19 that Ioab did beare greater sway among the souldiers and militarie men then Dauid himselfe therefore it is a wise mans part as well to consider what may be done as ought to be done Iun. This then was in Dauid no conniuence or winking at Ioabs sinne which he bare in mind and charged his sonne to see iustice executed But Dauid prudently deferred the punishment onely which could not presently without great daunger be inflicted At other times when it was in his power he delaied not to doe iustice as vpon the Amalekite that said he had killed Saul and vpon those two that killed Ishbosheth The like example we read of Iacob who when his two sonnes Simeon and Levi had committed that shamefull murder vpon the Sichemites did not proceed against them being then a Magistrate in his owne familie but deferred the censure till his death Gen. 49.5 for both his children being stubburne and vnruly were too strong for him and beside there was then no time to make a stirre in his owne familie they beeing round about beset and enuironed of their enemies 23. Quest. v. 39. Of these words of Dauid The Lord reward the doer of euill according to his wickednesse 1. Some thinke that this is rather a prediction of Dauid what should befall the wicked then an imprecation But it may verie well be a prayer also which Dauid maketh against those which continue in their sinne without repentance Mar. 2. Yet it may seeme strange that Dauid prayeth for reuenge vpon Ioab for this murder seeing he himselfe calleth for mercie at Gods hand for the like sinne committed against Vrias wherefore here he must be vnderstood to speake of those which were impenitent not of those which were touched with a feeling of their sinnes as Dauid was when as a testimonie of his vnfained repentance he endited the 51. Psalme Borrh. 3. But concerning the meaning of these words these three things are to be considered 1. That God neither rendreth to good workes nor euill workes in this world according to the rule and measure of equalitie but in some proportion and similitude for he rewardeth good workes more liberally then they are worthie of and euill workes he recompenseth with lesse punishment then they deserue 2. Good workes are no cause of their reward but they are crowned in mercie but euill workes are
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
it was called not of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth holy neither as though it came of Iebus and shalem and for the better sound Ierushalem as Peter Mar. But it is better deriued of ijreh he will be seene as Abraham saith in the mount will the Lord be seene Gen. 22. and shalem peace so Ierushalem signifieth the vision of peace see Midras in Psal. 76. 3. This Citie was giuen part of it to the tribe of Iudah Iosh. 15. part to the tribe of Beniamin Iosh. 19. for it belonged to both those tribes the tribe of Iudah tooke this citie and smote it with the edge of the sword Iudg. 1.8 but the Iebusites were not thence expelled by the children of Beniamin v. 21. And afterward the Iebusites inhabited there still for it was a citie of straungers when the Leuite went that way with his concubine Iud. 19.12 But the perfect conquest of this Citie was reserued for Dauid who therein was a liuely type of the Messias who should perfectly triumph ouer our spirituall enemies Mart. 6. Quest. Who were the blind and lame spoken of v. 6. Except thou take away the blind and the lame thou shalt not come hither 1. The Hebrewes haue here a fabulous narration of two images one of Isaac who was blind and the other of Iacob who was lame by whom a league was made with Abimelech in which league the Iebusites also were comprehended so that in effect the Iebusites which held the tower of Sion say thus much that vnlesse they first would violate that couenant they were not to come vp thither But this conceit hath no probabilitie for Abimelech was King of the Philistims not of the Iebusites therefore the league rather appertained to them then vnto the other 2. Some by blind lame vnderstand the wicked sinners as the Chald. â— Some think the Iebusites meane their blind and lame images Genevens Mart. but it is vnlike that they would themselues so call their Idols wherein they trusted 4. Wherefore the meaning rather is this that they were so confident vpon the strength of the place that the verie blind and lame were able to defend it against them therefore they speake this in derision mocking and scorning Dauid that he should not be able to ouercome the very blind and lame among them Vatab. Iun. Pellic. Borrh. 7. Quest. v. 8. Of the reward which Dauid propoundeth to him that should smite the blind and lame 1. The speach is here somewhat imperfect what shall be done to him that smiteth them but it is supplied 1. Chron. 11.6 that he should be the chiefe captaine that did that exploit by which seruice Ioab obtained to be the cheife captaine 2. By such rewards and promises the minds of men are whetted to enterprise such difficult workes Indeed How farre rewards are to be respected euery one ought to be readie to doe things honest without respect to the reward but such is our humane infirmitie that it had need to be stirred vp and prouoked by such means 3. But there is a great difference to be made betweene these terrene rewards proposed by men and the heauenly rewards which the Lord promiseth for rewards from men may be deserued so can not the other Men for their temporall seruice may haue respect to the one and for the reward sake vndertake the businesse but in heauenly things we are not to loue God for the reward sake but the reward for Gods sake Mart. 3. Some thinke that Dauid was ouerseene in granting so liberall a reward to Ioab a bloodie and wicked man Martyr But I see no reason why an euill man may not receiue a reward of temporall honour for a temporall seruice done for the good of the common wealth wherein his euilnes is not rewarded but his valour and not for his owne sake but for the good ensample and encouragement of others 8. Quest. v. 8. Of the proverb the blind and lame shall not come into that house 1. That is say some the blind and lame Idols shall not come into the Temple Genevens But if this exploit had not beene Dauid would neuer haue suffered Gods house to be defiled with Images 2. Some take it to be vsed onely as a Proverbe when any thing is brought to passe that is vnlikely and hard to be done Mar. Pellic. 3. But it is euident rather that Dauid did make this order as a perpetuall monument of this victorie that neither any blind or lame should be suffered to enter into his pallace called the citie of Dauid as none that mourned in sackcloth were admitted into the King of the Persians pallace Estâ—r 4.2 but this was done of an ambitious and superstitious pride Dauid obserued the other as a monument of his thankfulnes to God Iun. 9. Quest. v. 9. Of Millo from the which it is said that Dauid built 1. Some take it for the towne house or the place where the people had their solemne assemblies and it was so called Millo of filling or replenishing Genev. 2. Some thinke it was thâ— deepe ditch or valley which was betweene the tower of Sion and the citie which was filled with water R. Ben Gers. but Ierusalem beeing situate in a drie place it is not like that such plentie of water stood alwaies in the valley Mart. 3. Therefore it is better taken for the rampire or fortresse which compassed the tower of Sion round about beeing enuironed with a wall Borrh. Iun. the Septuag readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ab extremitate from the extremitie the Chalde call it the abstruction that is the antemural or rampier It was not the proper name of a place for there was a Millo also in Shechem which was the tower and fortresse thereof Iudg. 9.6 and 49. 4. Dauid is said to haue built round about from the fortresse inward because Ioab repaired the rest of the citie without 1. Chron. 11.8 10. Quest. v. 12. Of these words Then Dauid knewe that the Lord had established him King 1. The Rabbines thinke that Dauid tooke this extraordinarie kindnesse of Hiram the King of Tyrus to be a signe of Gods fauour toward him and that the Lord had established him king 2. For though temporall blessings are not alwaies a signe of Gods fauour nor vnto all as namely to worldly and carnall men that doe not acknowledge God the author of thâ—m and therefore it is said that the Lord filleth their bellies with his hid treasure Psal. 17.14 for they are snared and entangled with their prosperitie 3. Yet God reuealeth to his children when prosperitie is sent as a signe of his fauour and when aduersitie is inflicted vpon them for their sinne and indeede simply peace and prosperitie is alwaies a blessing vpon the righteous who may notwithstanding in their high estate forget themselues How farre temporall blessings are a signe of Gods fauour and affliction neuer commeth vpon them but for some sinne which God by this
meanes would bring to their knowledge 4. And though temporall blessings are no sure argument no not to the righteous of Gods euerlasting fauour yet they may be a signe of further good successe in temporall things as this friendship of Hiram was a token to Dauid of the confirming of his kingdome so elsewhere Dauid saith shewe a token of thy goodnes toward me that they which hate me may see it and be ashamed Psal. 8â— 17 Then a temporall fauour is a signe of Gods loue when it is ioyned with the honour of God but when God chastiseth his children euen with the hazard of his owne glorie and name in the world it is an euident demonstration of his anger 11. Quest. Of Dauids concubines wiues and sonnes ver 13. 1. A concubine differed from a wife in these three things First the wife was solemnly espoused so was not the other the wife was also endowed so was not the concubine the children of the wife were legitimate and did inherite so did not the other Mart. 2. Dauid hâ—d in all eight wiues sixe in Hebron and two afterwards Bethsabe and Sulamith and tenne concubines c. 20.3 Herein although the Rabbins would excuse Dauid for his multiplicitie of wiues which he tooke for procreation and to insinuate himselfe into the loue of his people whose daughters he made his wiues and concubines yet therein he shewed his infirmitie in taking him many wiues contrarie to the Law Deut. 17.16 3. Concerning his sonnes they are somewhat diuersly rehearsed here and 1. Chron. c. 3. and c. 14. both in name and number Shammua is called Shimeâ— 1. Chron. 3.5 Elishua is named Elishamah 1. Chron. 3.5 and Eliada Beeliada 1. Chron. 14.3 And here are but eleuen reheaâ—sed in the other places two more are named Eliphalel or Elphâ—let and Nagah 11. Quest. v. 20. Of the victorie which Dauid had against the Philistims 1. Now the time is come that the Philistims should receiue condigne punishment that had so insolently behaued themselues when Saul and Ionathan were slaine And God so disposeth in his wise prouidence that they should first prouoke Dauid to battell he beganne not with them least he might haue seemed vnthankfull seeing he had found harbour and entertainment among them in the daies of Saul Mart. 2. The Philistims pitched in the valley of Rephaim which was not farre from Ierusalem Ioseph and belonged to the tribe of Iudah Iosh. 15.8 Iun. Some take it to be the same place which is here called Baal Perazim Pellic. but they seeme rather to be two diuers places and that the Philistims host was so large the Phenicians and other nations assisting them as Iosephus saith that the one part beeing in the valley the other reached to Baal Perazim Mart. and that they were two places appeareth 1. Chron. 14.11 for the Philistims went vp from the valley of Rephaim to Baal Perazim 3. Dauid as before the battell he consulted with God by the Priest with Vrim and Thummim and thereupon went to the fort which is likely to haue beene the tower of Sion not to trust to the defence of the place but till he had consulted with God so the battell being finished and the victorie obtained he to shew his thankfulnes to God leaueth a monument of that victorie obtained by giuing the name Baal Perazim to the place which signifieth the plain of diuision or breaking asunder because Dauid brake in vpon them euen as waters in a great ouerflowing or inundation as he himselfe saith 12. Quest. v. 21. How Dauid serueth the images of the Philistims 1. The word translated Idols is ghatzabehem their idols or images which word properly signifieth griefe or terror for the superstitious adoration of images bringeth no true comfort but griefe and terror to those that worship them Iun. Mart. the Chalde readeth their errors for they doe greatly erre who follow after vaine Idols 2. Dauid taketh them the Chal. readeth burned them so also Pag. B.G. but the word nasa signifieth properly to take yet Dauid tooke them away not with an intent to conuert them to the vse of the Tabernacle as Pellic. but he tooke them to burne them as is euident 1. Chron. 14.12 so was it commanded that they should burne their grauen images with fire Deut. 7.5 As Iacob burned them vnder an oke and so tooke them out of the way and Moses burned the golden calfe and beat it to pouder that the occasion of offence and stumbling might vtterly be remooued out of the way for otherwise we read that they which preserued or erected such superstitious monuments put a stumbling block before the people as Micah did by making him images Iudg. 17. Mar. 3. The superstition also of the Philistims herein shewed it selfe who carried their Idols with them into their campe thinking thereby to be protected therein as it seemeth imitating the Israelites who carried the Arke into the host 1. Sam. 4. As the Pope-Catholikes at this day doe vse to carrie with them into the field Controv. Against the carrying about of the host their superstitious Reliques their consecrated host and such other toyes thinking thereby to be defended And further herein the beggerly impotencie of their vaine Idols is made manifest which were so farre from giuing any comfort or aid to their worshippers as that they were not able to defend themselues but were taken captiue Martyr 13. Quest. v. 24. What the noise was in the toppe of the mulberrie trees 1. Some read in the toppe of the peare trees L. some in the toppe of the trees C. in the wood of mourning S. but baca with aleph signifieth a mulberrie tree with he mourning and beside it should haue no sense to say when thou hearest the noise of one going in the toppes of mourning 2. This noise some thinke was procured by the rushing of the wind some by the Angels which is most like for it was extraordinarie And it might serue as well to terrifie the hearts of the Philistims who did flie at the noise of a leafe shaken beeing stricken with a great feare as to be a signe of the presence of God some thinke it was such a great noise as that the Philistims heard not the approaching of Dauids armie but the speciall vse was to signifie vnto Dauid that the Lord was present to deliuer him and to fight for him against the Philistims CHAP. 6. 1. Quest. v. 1. Whether this historie of bringing the Arke from Abinadabs house be transposed WHereas the storie is rehearsed 1. Chr. 13. before Dauid had the former battell with the Philistims 1. P. Mart. onely propoundeth this doubt and saith historia videri possit nonnihil perturbata the historie seemes to be put somewhat out of order but he giueth no solution of this question 2. Certain it is that Dauid parta pace hauing obtained peace Osiand deuictis hostibus and his enemies ouercome Pellic. then did settle himselfe to reforme religion and therefore the historie is here set
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
house built though not by him nor at that time Borrh. 3. And the Lord here also to this end maketh a rehearsall and commemoration of these benefits therein commending and setting forth Dauids thankefulnesse that in a thankefull remembrance thereof would haue erected an house vnto the Lord placet Dauidis institutum gratitudo Dauids purpose and thankefulnesse is pleasing vnto God 4. And the Lord by rehearsing how Dauid was called to the place of gouernment saith thus much in effect vnto him reliquam partem officij exequere execute the other part of thy office Iun. thou hast other matters of the kingdome wherein thou maiest occupie thy selfe be secure for this 5. Fowre benefits the Lord rehearseth which he had done for Dauid 1. his exaltation from so lowe and meane an estate 2. Gods continuall assistance as when hee encountered Goliah went against the Philistims and tooke 200. of their foreskinnes 3. God destroied all his enemies as Saul Doeg and the rest 4. And made his name famous and renowned all abroad And therefore as God had hitherto blessed him so hee would not leaue him hee should not then thinke that the Lord had refused him in this worke as though his fauour were chaunged toward him Mart. 9. Quest. v. 10. How the Lord is said to plant his people now which was done long before 1. Some thinke that this promise for Dauids sake was peculiarly made to Ierusalem but the text is euident that the Lord intendeth this blessing here promised to all the people of Israel 2. And whereas the Lord had planted them before in the land of Canaan D. Chimhi vnderstandeth this promise of the encrease of those former blessings that the land should be blessed with greater fruitfulnes and the kingdome with a more sure estate then before 3. This planting of the people here spoken of hath relation also vnto the Temple which the Lord would cause to be built in a sure place Osiand 4. And whereas the people after this were afflicted of the Aramites the Assyrians Egyptians Chaldeans by whome they were carried into captiuitie this promise must both be vnderstood by way of comparison that yet they endured not such afflictions and captiuitie as in Egypt and in the time of the Iudges And these promises haue a condition included that if they continued in obedience and kept the law of God they should enioy these promises otherwise the Lord doth not so bind himselfe as to stoppe the course of iustice Mart. 5. And whereas it will be obiected that in the daies of Ehud one of the Iudges the land had rest 80. yeares which may be compared for length with the peaceable yeares vnder Dauid and Salomon Iudg. 3.30 it may be answered that yet those daies are not to be compared with Dauids times for vnder the Iudges the Cananites still dwelt among the Israelites so that their peace was not perfect whereas they were expelled and finally vanquished by Dauid and Salomon 6. But these blessings in part fulfilled in Dauid and Salomons raigne yet haue their full accomplishment spiritually in the Messiah Borr. 10. Quest. v. 11. How the Lord is said to make Dauid an house 1. The Hebrew phrase to make an house is to giue one issue and posteritie and so the meaning is that the Lord would giue vnto Dauid a succeeding posteritie and an enduring family which should possesse the kingdome after him Vatab. 2. This priuiledge was not graunted to any of the Iudges nor vnto Saul the Kings of Israel after the kingdome was diuided had some of them a succession in their posteritie but it continued not long Among the Romane Emperours from Iulius Cesar to Antoninus none of them left a sonne to succeede in the Empire Vespasian had two sonnes Titus and Domitian which were Emperours after him but they could not leaue it to their sonnes 3. The Turkes haue had a succession in one family aboue 250. yeares but it is by parricide and crueltie the father killeth the sonnes one brother an other but Dauids kingdome continued 400. yeares in a lawfull gouernment Mart. 11. Quest. v. 12. What seede the Lord speaketh of when he saith I will set vp thy seede after thee c. 1. Some thinke that this promise of the perpetuitie of Dauids kingdome is wholly to be applied v40â— the Messiah and not at all vnto Salomon As Augustine would perswade by these reasons because the Lord promiseth that his kingdome should be for euer Lib. 18. de ciuit Dei c. 10. so was not Salomons and that he should haue domum fidelem a faithfull house which Salomon had not for he brought strange women and idolatrie with them vnto his house Lib. 3. in Luk. Ambrose addeth further that Salomon was anointed King his father yet liuing whereas the Lord speaketh of Dauids seede which he would set vp after him Contra. 1. The eternitie of this kingdome was indeed fulfilled in Christ but yet the other may be and are vnderstood of Salomon 2. By a faithfull house is meant a sure stable house for the word neman signifieth both 3. Though Salomon were anointed King while his father liued yet he was onely appointed then to succeede his father in the kingdome the gouernment was still in Dauid while he liued 2. The Iewes doe also vnderstand this prophesie of the Messiah that he should build a materiall Temple which should continue for euer but of Christ they say it can not be meant for he built no Temple Contra. As though there is no other Temple but that which is made of lime and stones Christ hath built vnto the Lord a spirituall house the Catholike Church and so is house taken in Scripture for a spirituall building as when the Scripture maketh mention of the house of Abraham Isaak and Iacob they are not so blind and absurd as to vnderstand it of an externall house 3. Some againe mislike that this should at all be applied to the Messiah obiecting that when we can not otherwise interpret a place we runne into allegories But as allegories deuised of man are vncertaine and prooue not so yet such allegories as are warranted by the Scripture doe make euident demonstration as that of Ionas beeing three daies in the bellie of the Whale and that allegorie of the free woman and bondwoman Gal. 4. So likewise this place the Scripture it selfe interpreteth of Christ as Hebr. 1.5 I will be his father and he shall be my sonne these words by the Apostle arâ— properly applied vnto Christ. 4. Wherefore the safer way is both to reteine an historicall sense in ascribing vnto Salomon these things which agree vnto him and vnto Christ that which cannot be giuen vnto any mortall man as that his kingdome shall be for euer that God will be his father that his dominion shall be to the endes of the world that kings shall worship him Psal. 72. 5. But some things here spoken of can by no meanes be referred vnto Christ as
manum suam c. to set or oppose his hand toward Euphrates but the word iatzab signifieth to settle to establish not to oppose or set against and there he referreth iado his hand to Dauid whereas here he vnderstandeth it of Hadadezer but it must haue the same sense in both places likewise there is great affinitie betweene the word Iashab here vsed which signifieth to constitute or place and iatzab to settle establish 3. It seemeth therefore that Hadadezer rather sought to inuade Dauids bounds then onely to passe through them for that had beene no iust occasion of warre and by this occasion that prophesie Genes 15.18 was fulfilled that the Lord would giue vnto Abrahams seede that land euen vnto the great riuer Euphrates 5. Quest. v. 4. What number of chariots and horses Dauid tooke from Hadadezer There is mention made 1. Chron. 18.4 of a thousand charets and seuen thousand horsemen and 20. thousand footemen but here the number is a thousand seauen hundred horsemen Reconcil and 20. thousand footemen lib. 7. antiq c 5. 1. Iosephus is farre wide that speaketh onely of fiue thousand horsemen and 20. thousand footemen for he agreeth with neither of these numbers 2. Pet. Martyr thus reconcileth the places that here onely the principall horsmen are spoken of which were 1700. in the other place the whole number and multitude 3. But the best solution is this that to the first number of a thousand must be added charrets he tooke a thousand charrets as it is in the other place and the same number of a thousand chariots Iosephus also hath And by 700. horsemen here wee must vnderstand 700. companies of horsemen which euery one had tenne which make in all seauen thousand see the like c. 10.18 where it is said that Dauid destroied seuen hundred chariots of the Aramites but 1. Chron. 19.18 they are said to bee seuen thousand chariots which make but 700. companies or bandes allowing tenne to euery companie Iun. 6. Quest. v. 4. Why Dauid houghed some of the chariot horse and reserued some 1. It is said that Dauid houghed all the chariots that is the chariot horses sauing an hundred this Dauid did to make them vnfit altogether for the seruice of warre as Ioshuah did the like by the Lords direction c. 11.6 It was not lawfull for Dauid to take them all to his owne vse because the king is directly forbidden to multiplie horses Deut. 17.16 least they might put their confidence in horses neither was Dauid to destroy them all because they were not Cherem that is anathema vowed to destruction Dauid therefore taketh a course betweene both neither to destroy the horse nor yet to reserue them for his owne vse but to hough them and so make them vnfit for warre though they might serue for other workes of tillage and husbandrie 2. Yet Dauid reserueth an 100. chariots that is fowre hundred horse for foure horse went to a chariot as the Hebrewes gather out of that place 1. King 10.29 where it is said that Salomon gaue 600. shekels for a chariot that is an 150. shekels for an horse These Dauid might reserue for his owne vse for in respect of the whole seruice of the kingdome 400. horse were not many Mart. 7. Quest. v. 5. Of the Aramites that came to aide Hadadezer against Dauid 1. Iosephus thinketh that this kings name was Hadad and that the succeeding kings of Damascus were called by that name as the kings of Egypt were called by the name of Ptolomees and that Benhadad the third from this king was both of the same name and line who afflicted Israel vnder the raigne of Achab thus Iosephus reporteth out of Nicolaus an olde historiographer But it is like rather that the title and name of Hadad should come from Hadadezer the king of Sabah Borrh. but seeing there is no certaintie either of the one or of the other out of the text wee may so leaue it 2. This King of Aram or Damascus here taking part with Hadadezer and medling with a matter which appertained not vnto him looseth his owne libertie which example should teach Princes how they take in hand any vnlawfull battell Osiand As it was the ruine and ouerthrowe of good Iosias when he went against the King of Egypt beeing not prouoked 3. Here now is fulfilled the prophesie of Baalim That there should rise a scepter of Israel and smite the coasts of Moab and destroy all the sonnes of Seth Numb 24.17 These Aramites are counted among the sonnes of Seth because all the posteritie and offspring of Cham perished in the flood Borrh. 8. Quest. v. 7. How farre it is lawfull to reioyce for the destruction of our enemies Thai king of Hamath who had continuall warre with Hadadezer whome Dauid had discomfited sendeth his sonne Ioram to reioyce with him because his mortall enemie was vanquished and to enter into league of amitie and friendship with him It is here then to bee considered how farre it is lawfull to reioyce in the fall of an enemie 1. First in the spirituall fall of an enemie as into sinne and wickednesse it is not lawfull to reioyce but therein we ought much to be grieued as S. Paul bewayled them which sinned among the Corinthians 2. Cor. 12.21 2. In other temporall calamities some thinke it is not lawfull to reioyce ouer the ruine of our enemies as long as the will of God is not reuealed in the iust punishment of such but when God hath euidently declared his will in the iudging of such then they hold it lawfull to reioyce as Moses did triumph in the ouerthrowe of Pharaoh and of the Egyptians in the red Sea 3. But this matter must otherwise be considered of for when God doth iudge an enemie we must consider whether we ioy therein in respect of our own priuate quarrell or as it concerneth the glorie of God for it is vnlawfull for vs in any priuate respect to insult ouer our enemies fall as the wiseman saith in the Prouerbs Be not glad when thyne enemie falleth c. least the Lord see it and it displease him Prou. 24.17 But if we consider Gods glorie which was hindred by such enemies and the Churches common good then we may reioyce and be thankefull vnto God that hath therein also together iudged our cause as Dauid gaue thanks vnto God when he heard of the death of Nabal But it seemeth that this Thai reioyced onely of a carnall mind because his enemie was foyled and ouercome 4. Yea it often falleth out that these two affections of griefe and ioy together may concurre in Gods seruants that their naturall compassion may be mooued to shewe their sorrow in the calamitie and ruine of their foes as Dauid mourned for Saul and yet in respect of Gods glorie and the truth which was hindred by such they may be gladde that they are taken out of the way as Dauid no doubt in the ouerthrowe of Saul did thankefully and humbly
acknowledge Gods mercifull and fatherly prouidence ouer toward him 9. Quest. v. 11. Of the spoiles of the Kings which Dauid consecrated vnto God 1. In that Dauid consecrateth vnto God the rich spoiles of his enemies as the golden sheilds which belonged to Hadadezer and of the rest as of Ammon Moab Aram Amalech the Philistims with the Edomites together with the vessels of gold and siluer which Thai sent him it sheweth that he did not make these warres of a couetous mind to enrich himselfe but to prepare ornaments and stuffe for the Lords house 2. For although he were forbidden himselfe to build it yet he might prouide matter which was necessarie for the worke thereof as the Israelites did bestowe the spoiles of Egypt vppon the Sanctuarie Mart. 3. Which sheweth that as these outward spoiles serued to adorne the materiall temple so the spirituall spoile of the heathen the inuention of artes and sciences must be converted to the setting forth of the truth Borrh. 4. Rupertus well applyeth these seuen victories of Dauid to the seauen vialls of wrath and iudgements which Christ should bring vppon the world for the contempt of his gospell 10. Quest. v. 13. How this place that Dauid slewe of Aramites 18. thousand is reconciled with 1. Chron. 18.12 In that place of the Chronicles it is said that Abishai slewe of the Edomites 18. thousand and in the title of the 60. Psalme mention is made how Ioab slewe of the Edomites 12. thousand in the valley of salt here are three great differences in shew both in the persons that made the slaughter one text saith Dauid did it an other Abishai the third ascribeth it to Ioab and in the persons which were slaine in two of these texts they are named to be Edomites in one of them Aaramites thirdly the number differeth one place speaketh but of 12. thousand the other two of 18. thousand 1. Pellican thinketh that Aram may be taken for Edâ—m by the mistaking of one letter for betweene the letter Daleth and Rhesh there is small difference but we must not so easily admit an error in the originall where an other answer may bee found 2. Some thinke that the Aramites and Idumeans did ioyne their forces together and therefore they are called in one place Aramites in the other Edomites Genev. Borrh. But Dauids slaughter of the Aramites is touched before he slew of them 22. thousand ver 5. 3. Pet. Martyr also hath the like solution that Dauid by his captaines Abishai and Ioab made ioynt warre with the Aramites and Edomites whereof Abishai slew sixe thousand and Ioab 18. thousand this answer is but in one point excepted against for that he thinketh that in this number of 18. thousand the Aramites are comprehended which is before shewed to be otherwise 4. Thus therefore these places are reconciled 1. For the persons Dauid is said to haue smitten them because he did it by his captaines Ioab and Abishai 2. For the number Abishai first slewe 6. thousand and then Ioab renewing the battell twelue thousand more as it is in the title of that Psalme so that both the brethren together put to the sword 18. thousand 3. Concerning the persons onely the Edomites were slaine Dauid returned indeede from the slaughter of the Aramites as the title of the Psalme sheweth and thus the verse must be read Dauid got him a name when he returned from slaying the Aramites in the valley of salt smiting eighteene thousand where the last words are diuided from the former sentence by the perfect distinction athnah and therefore cannot be referred to the Aramites it must be vnderstood then that he smote 18. thousand of the Edomites as it followeth in the next verse he put a garrison in Edom Iun. 11. Quest. Of the valley of salt 1. The most do take this for the lake Asphalâ—is the salt sea where sometime stood Sodome and Gomorrha Borrh. and where Abraham fought so prosperously Mart. But Abrahams battell was before the destruction of Sodome which valley was then fruitfull as the Lords owne garden Gen. 13.10 but after the destruction of Sodom it became a most filthie lake which as some write continually smoaketh and sendeth forth a sulphurous and stinking smell the water is so biâ—â—er thaâ— no fish can liue therin and the ground so barren that no grasse groweth thereon as is more at large shewed elsewhere Hexapl. in Genes c. 19. qu. 14. this then was a verie vnfit place for these armies to meete in 2. Therefore this was an other valley of salt in the land of Edom as is euident 1. Kin. 14.7 He slew of Edom in the valley of salt ten thousand and tooke the citie Sela or Petra c. so called of the rocke This Petra is the cheife citie of Arabia vpon which Idumea confineth Iun. 3. The Latine interpreter addeth further and at Gebelem about 23. thousand where two great errours are committed for the words bege melach in the valley of salt are corrupted and turned into a fained proper name Gebele and the number of 23. thousand is added 4. Here beginneth the prophesie of Isaac for the preheminence of Iacob ouer Esau to take place that the Elder should serue the younger for the Edomites were now in subiection to Israel and so were gouerned by a viceroy vntill the raigne of Iehosophat 1. King 22.47 Iun. 12. Quest. v. 17. How Zadock and Ahimelech are said to be Priests 1. Some thinke that these two Zadock who descended of Eleazar 1. Chron. 6.8 and Ahimelech who came of Ithamar by Eli 1. Chron. 24.3 were the high Priests Pellican Borrh. But that is not like for by the lawe there was to be but one high Priest Dauid therefore would not so apparantly trangresse the law 2. Some thinke that Ahimelech is the same who else-where is called Abiathar and that Abiathar the father was also called Ahimelech and both the father and son had two names Sa. 3. But the high Priest at this time was Abiathar the father of this Ahimelech who was remooued from his office by Salomon and gaue place vnto Zadocke 1. King 2.26 But because there was contention betweene these two families for the priesthood Dauid to compound this controuersie maketh these two the cheife among the Priests next vnto Abiathar the high Priest 4. Here we see that Dauid hath authoritie to set the priests in their order and place Controv. Kings haue power ouer Ecclesiasticall persons which discouereth the insolencie of the Pope who thinketh scorne that he his Cardinalls or Prelates should be at the deuotion of Emperour or King 13. Quest. v. 18. Who were the Cerethites and Pelethites 1. These Cerethites and Pelethites Iosephus thinketh to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the kings bodie the kings guard so also Mart. Borr. Pellic. Geneuens who were so called as some thinke the one sort of charath to cut out because they were the Kings executioners the other of palat to defend because they
kept the kings person Mart. Paul Burgens 2. Some giue an other deriuation of carath which signifieth to strike a couenant and pala excellent so called because they were worthie and excellent men 3. Chimhi expoundeth these names by Vrim and Thummim they were men of knowledge and integritie and as some thinke Dauids counsell but then Benaias being a man of warre should not haue beene set ouer them 4. Some thinke that these were strangers of other countries as the Cerethites were Philistims and that the King vsed them to guard his person as now the Switzers and Heluetians and Scots are in other countries appointed for the Kings guard Sa. But it is not like that Dauid would haue strange people beeing infidels and idolaters so neere his person Mart. 5. Vatablus readeth here Creti Pleti the Cretians and Pletians but he sheweth not what people or of what nation they were In the Apostles time we reade of Creetes that were at Ierusalem Act. 2.11 for then the Cretians were famous But in Dauids time they were not much regarded 6. Wherefore these Cerethites and Pelethites were proper names and it seemeth they were garrison souldiers the Cherethites which inhabited Chereth among the Philistims after Dauid had vanquished them for the Cherethites were counted among the Philistims 1. Sam. 30.14 Iâ—â—k 25.16 and the Pelethites were also garrison souldiers among the Iaphlethites whereof mention is made Iosh. 16.2 Iun. and the Chalde paraphrast also commeth neere this interpretation taking the Cherethites for archers and the Pelethites for slingers they were not then alwaies attending vpon the court but garrison souldiers employed in defense of the land and giuing their attendance by their course vpon the king as may be gathered c. 15.18 14. Quest. v. 18. Whether the sonnes of Dauid were Priests 1. The Hebrewe word cohamin the Latine interpreter translateth sacrerdotes Priests so also Montanus but it is not like that Dauids sonnes beeing of the tribe of Iudah tooke vpon them the Peiesthood which onely belonged vnto Leui the kingdome was inuested in Iudah and the priesthood in Leui they which attempted to confound these offices prospered not Vzziah the King was stricken with leprosie because he would haue burned incense which onely belonged to the Priests And the Macchabes beeing Leuites for vsurping vpon the kingdome procured much woe vnto themselues and to all the nation 2. Some thinke that they were discipuli sacerdotum schollers of the Priests and brought vp vnder them and therefore are called Priests as the schooles of the Prophets were called Prophets ex Pellic. but the Schooles of the Prophets afterward became Prophets as Elisha after Elias but these neuer were Priests 3. Wherefore they are better taken to haue beene Princes or cheife rulers as read P.V. Chald. B.G. for cohen sighifieth a cheife or principall man in bearing any publike office sacred or ciuill Borrh. and so they are called rishonim head or cheife men about Dauid 1. Chron. 18.17 4. But this aduancing of his sonnes so soone turned afterward to Dauids hurt for Absolom by this meanes aspired to the kingdome and Adoniah practised against Salomon yet Dauid did herein the part of a prudent Prince to acquaint his children with the affaires of estate Mart. 5. Here are now reckoned vp the cheife officers about Dauid both of the Ciuill and Ecclesiasticall state shewing that a kingdome cannot consist without good officers and gouernours of both kinds Borrh. CHAP. 9. 1. Quest. v. 1. Of Dauids kindnesse in remembring Ionathans posteritie 1. DAuid here sheweth himselfe both a good Prince and a good man the one in the administration of iustice mentioned c. 8.15 the other here in performing the couenant and promise made to Ionathan one may be a good man and yet not a good Prince for euerie one hath not the gift of gouernement but it is not possible for one to be a good Prince but he must also be a good man for hee that is euill in himselfe cannot be good to others as S. Paul He that cannot rule his owne house how shall he take care for the Church of God 1. Tim. 3.5 he which is not good to his owne at home can not shew his goodnesse abroad to others Mart. 2. Dauid before this time beeing busied in setling his kingdome at home and subduing his enemies abroad had no leisure or opportunitie to thinke of these priuate affaires But now beeing confirmed in his kingdome he calleth to mind the benefits which he had formerly receiued to recompence them not like vnto many in these dayes which when they are come to honour forget their olde friends as Pharaohs butler did not remember Ioseph of a long time Osiand 3. Now Dauid beginneth to bethinke himselfe of the great kindnesse which â—onathan had shewed him in his life time and of the league and couenant which he had made with him 1. Sam. 20.16 Dauid also sware vnto Saul to bee good vnto his posteritie 1. Sam. 24.22 But because Saul had falsified his faith and oath to Dauid diuerse times but Ionathan hee had founâ— most trustie and faithfull therefore he saith That I may shewe him mercie for Ionathâ—nâ— sâ—ke rather then for Saul Martyr 2. Quest. v. 2. Of Ziba who is said to be a seruant of the houshold of Saul 1. This Ziba is held to be a Canaanite because the Hebrewes could but serue seauen yeares vnlesse they would themselues for then they had their eares boared thorough if they were vnwilling to leaue their masters seâ—uice and then they serued till the 50. yeare But this Ziba had beene a seruant vnto Saul and he is still a seruanr vnto that family at this time which was seauen yeares after Sauls death Mart. Pellican 2. But he was a seruant of better sort and condition then ordinary he had also 20. seruants vnder him v. 10. There were three degrees of seruants ordinarij vicarij mediastini the ordinarie seruants the seruants for supply and thâ— seruants alwaies at hand these last were put to the vilest and basest seruices the first had their ordinarie and certaine seruice set them as to waite in the chamber to be cators and prouiders to attend the husbandrie and such like and these might haue seruants vnder them who were seruants in respect of their masters and they were masters themselues ouer their seruants of this sort of seruants was Ziba the third sort of seruants which wâ—re called vicarij which serued for supply had no certaine place or office appointed them Martyr 3. Quest. v. 3. Why it is called the mercie of God 1. Borrhaius thinketh it is called the mercie of God because in shewing mercie we are like vnto God 2. Some doe so expound it such mercie as shall bee pleasing and acceptable vnto God Geneuens 3. Some by the mercie of God vnderstand great mercie as such things which are excellent are said to bee of God Vatab. Osiand 4. But Dauid in this speech rather hath reference to the league and couenant made
Miphibosheth thy masters sonne shall eate bread alwaies at my table how did Ziba prouide food for Miphibosheth seeing he fed at the kings table in Ierushalem Againe v. 11. Ziba saith All that the King hath commanded c. so shall thy seruant doe that Miphibosheth may eate at my table as one of the Kings sonnes if he did eate at Zibahs table how was he fed at the kings table 1. Some answer to the first doubt that v. 10. in the first clause by his masters sonne is meant Micah Miphibosheths sonne who is mentioned v. 12. so Iunius but seeing Miphibosheth is afterward said to be his masters sonne that is Sauls nephew it is likely to be taken in the same sense before And then in the first place he meaneth not Miphibosheths person but his familie whereof his young sonne was a principall part that though Miphibosheth himselfe liued at Dauids table yet his familie with his son should be maintained with Ziba Osiand 2. In the other place v. 11. some read at thy table so Lat. Osiand but the word is shulcani at my table 2. Some so take it as though Miphibosheth was fed at Zibahs table Pellican but that is contrarie to the text v. 13. Miphibosheth did eate bread continually at the kings table 3. Some giue this sense Miphibosheth is said to eate at the kings table because he had meate sent him from the kings table Sa. but he rather sat himselfe at the kings table because hee dwelt at Ierushalem where the kings house was and as Dauid in Sauls time did eate at his table so Dauid would recompence the like kindnesse to Miphibosheth to eate at his table 4. Some giue this interpretation that Miphibosheth may eate at my table that is may haue all things at commandement as one of the kings sonnes as if he sat at my table Genevens but the phrase is taken here in the same sense as it is before v. 10. where Dauid saith that Miphibosheth should indeed eate at his table not to haue all things at commandemēt in the kings house 5. There remaine three other interpretations Iunius maketh them the words of Zibah spoken in this sense Though Miphibosheth eating at my table should be as one of the Kings sonnes so also Peter Martyr that is if it had pleased the King that Miphibosheth had beene at my finding I would haue giuen him entertainment as one of the Kings sonnes but it is not like that Zibah would haue called it his table seeing he was but a seruant to Miphibosheth neither would hee seeme to contradict the king who had said before that Miphibosheth should eate at his table and to what end should Ziba make mention of the Kings sonnes which had no allowance at his table 6. Some take these words vttered by Zibah but in the kings person Miphibosheth shall eate at my table c. as the king saith B. 7. But Vatablus better taketh these words as spoken by Dauid that he said repeating his former words Miphibosheth shall eate at my table And this may seeme the more probable because the former clause vttered by Zibah endeth with the perfect distinction athnah CHAP. 10. 1. Quest. v. 2. How Dauid shewed kindnesse to the King of Ammon and why 1. DAuid hauing now shewed his gratefull mind toward some at home beginneth also to practise the like abroad and sendeth a freindly and comfortable message to the king of Ammon after the death of his Father Mar. 2. Though it were not lawfull to enter into any publike league with the Ammonites which is directly forbidden Deut. 23.6 yet priuate amitie might be reteined and Dauid might shew his thankfulnes vnto them Osiand 3. What pleasure Nahash the former King of Ammon shewed to Dauid is not expressed the Hebrewes thinke that this was the kindnesse that after the King of Moab had put to death Dauids parents the rest fled vnto the King of Ammon and were there succoured but of this there is no certaintie it is like that Nahash beeing a professed aduersarie to Saul whom he had before discomfited when he besieged Iabesh Gilead gaue freindly entertainment in the daies of Saul vnto Dauid 1. Sam. 9. whom Saul hated and pursued Iun. 4. Now whereas Dauid is said before to haue subdued the Ammonites c. 8.12 it seemeth it is set down there by anticipation and preuention in the historie for if Dauid had before this vanquished the Ammonites Dauid would haue sent no such freindly and familiar message to his professed enemie Mart. 5. Pellican obserueth that the euill successe which Dauid had in this embassage sheweth that God was not pleased with Dauid because he sought the freindship of an heathen king But things are not to be measured by the euent It was not amisse for Dauid to shew his kindnes and thankfulnesse for a benefit receiued if the wicked rewarded him euill for good it bewraieth the vilenes of their nature rather then the vnlawfulnes of Dauids act Martyr 2. Quest. v. 3. Of the euill counsell of the King of Ammons Princes and Counsellers 1. These peruerse men which perswaded Hanun the King that Dauid did not send this message of good will but in craft and cunning measured others by their owne foote because they themselues were fraudulent and deceitfull they so iudge of others Pellican And beside they discouer their hatefull mind toward the people of God that as their forefathers afforded the Israelites their brethren no releefe in the desert Deu. 24.5 beeing descended of Lot as the other of Abraham who called Lot his brother And as Nahash their king required of the men of Iabesh Gilead their right eies so they still bewraie an hatred as it were hereditarie in them against the people of God 2. They challenge them vntruely to be spies as Ioseph did sometime his brethren but that was onely in pretense not that it is a thing in it selfe vnlawfull to be a spie for when there is iust battell waged it is lawfull to bee a spie as Moses sent Caleb and Ioshua with others to espie and search out the land of Canaan but vnder colour of amitie and freindship to spie out the state and condition of others is a thing odious Mar. 3. Thus it pleased God that by this meanes the prophecie of Balaam should take place that a scepter should rise in Israel which should destroie Moab and the other sonnes of Sheth Numb 24.17 Borrh. And thus it falleth out according to the proverbe that euill counsell is worst to the author of it 3. Quest. v. 4. Of the despight offered by the Ammonites to Dauids messengers in cutting their beards and garments 1. In that they offer such contumelie and disgrace vnto Dauids Embassadors therin they offended against the law of nations and therefore they receiued afterward condigne punishment The Romans destroyed Corinthus a famous Citie of Grecia because they vsed their Embassadors contumeliously in words 2. There are two speciall ornaments of the bodie one is naturall namely
the beard the other artificiall the garments which couer the nakednes in both these the King of Ammon seeketh the disgrace of Dauids seruants 3. The reason whereof may be this the Israelites were forbidden to cut their beards Leuit. 19.27 as a signe of mourning and especiall prouision was made by the law that their nakednesse should not appeare and therefore they were forbidden to make any Altar with staires Exod. 20.26 the more then to despight them they offer them this ignominious disgrace in despight of their owne law Mar. 4. Now in that they are bidden afterward by Dauid to stay till their beards were growen it is euident that the vse then in Israel was not to shaue their beards for then they might haue cut away the other part also howsoeuer then this tricke of shauing of beards be superstitiously vsed among the Romanists it is certaine that the Israelites custome was not to shaue their beards Controv. Against shauing for they might more easily haue cut off the rest of their beards which was remaining then haue staied till they were growen Pellican Osiander The heathen indeede had a fashion to cut their beards as Adriane the Emperour is noted to haue beene the first among the Romane Emperours that did spare his beard and suffered it to grow long But this superstitious vse was not taken vp by the people of God Mar. 4. Quest. v. 6. From whence the Ammonites hired their souldiers and assistants 1. Here are fowre countries named whence the Ammonites had their supplie from the Aramites of Rechab which was a citie at the foote of Libanus the vtmost bound of Syria toward Palestina whereof mention is made Numb 13.22 from the Aramites of Zaba from the King of Maacah who was also subiect to Hadadezer king of Zabah of the Maacahthites read 3.14 And from the men of Tab as Iun. rather then Ishtob making it all one name as the rest doe reade Tab was the countrie where Iepthah dwelt Iudg. 11.3 Beside they had some helpe from Aram Naharaim 1. Chr. 19.6 2. All these belonged to Aram or Syria which was diuided into Syria beyond the riuer v. 16. and Syria on this side Borrh. which is subdiuided into these foure regions Camagena Damascena Coelosyria Phoenicia Mar. which are here called by other names 3. Some things are here omitted which are mentioned 1. Chron. 19.6 as how they hired these soudiers for a thousand talents of siluer and that beside the number of men here expressed they hired 32. thousand chariots Iun. 4. These Ammonites were so farre from reconciling themselues to Dauid and making amends for this wrong that they prouoked Dauid to battell and came as farre as Medeba 1. Chron. 19.7 a citie in the borders of Ammon 5. Quest. v. 12. Of Ioabs courage and magnanimitie against the enemies of Gods people Here is nothing wanting in Ioab which is requisite in a good Captaine 1. He vpon the present vseth most diligent care and prudent aduise in diuiding the souldiers and committing part of them to Abishai his brother and leading part of them himselfe which sheweth what an excellent thing concord is as among Captaines which fight terrene battels so specially among Ministers which doe fight the Lords spirituall battels Osiand 2. As he is not daunted or dismaied himselfe so by his couragious speach hee animateth others saying let vs be strong and valiant for our people c. like as Moses setteth downe in the waging of battell how the priest should encourage the people Let not your hearts faint neither feare or be amased c. Deut. 20.3 3. Hee sheweth the right end of battell to fight in defence of the Lords people and to maintaine the true seruice and worship of God Mar. 4. Hee doth religiously commit the euent of this businesse vnto God saying Let the Lord doe that which is good in his eyes non potest vox duce dignior cogitari a more worthie speach beseeming a Captaine could not be thought then this was here vttered by Ioab Pellic. 6. Quest. Whether this were true fortitude in Ioab True fortitude consisteth in the vndertaking and bearing of great and suddaine dainger in a good cause and for some honest and commendable end wherein diuerse things are to be considered 1. The obiect or matter wherein true fortitude is seene which is not in those euills which are internall as in auoiding of vices and sinnes for these a man falleth into by his owne default nor yet is it properly seene in such daungers which are involuntarie as in sicknesse shipwracke and such like though to beare these things patiently is an excellent vertue but fortitude is exercised chiefly in such dangers as are outwardly incident and in those most of all which are suddain as this daunger of battell wherein Ioabs fortitude did shew it selfe was vnexpected and vnlooked for 2. The end of fortitude must not be praise vaine glorie profit such as the valiant Heathen propounded to themselues who shewed their valour to get themselues a name and many aduentured themselues because of those rewards which were promised vnto them that did fight for their countrie but the end of this vertue is some honest cause as to defend our parents or countrie to deliuer the oppressed especially to maintaine true religion and worship of God Mart. 3. There are diuerse kinds of fortitude 1. There is a warlike valour which commeth by skill and experience in militarie affaires 2. There is an other kind which riseth of confidence which a man hath in his strength 3. An other proceedeth from ignorance of the greatnesse of the danger 4. Another which riseth from anger or rage when one is inflamed to reuenge himselfe but all these are farre off from true fortitude which is a vertue not giuen by nature but wrought in men by the spirit of God whereby they are resolued in an honest cause to attempt difficult labour and endure the vtmost dangers so that there are two offices of a Christian fortitude ferre aggredi to beare and suffer and to attempt or enterprise but the first rather wherein the fortitude and patience of the Martyrs was tried in enduring vnspeakable and intollerable torments for the name of God 6. Although Ioab were a treacherous and bloodie man yet he might haue this morall vertue at this time as many common graces of the spirit are oft to be found in the wicked Mart. 7. Quest. v. 18. Of the number of chariots and horsemen which were slaine of the Aramites Here mention is made of seauen hundreth chariots and 40. thousand horsemen but in 1. Chron. 19.18 there are said to haue beene destroied 7. thousand chariots and 40. thousand footemen 1. Some doe thus reconcile the places that the principall of the chariots are here rehearsed but the whole number there and that the horsemen are here onely spoken of there the footemen Mart. Bor. Genev. 2. Iunius giueth a better solution of the first doubt that the number of 700.
by his sight 4. And herein Dauids offence was the greater in respect of himselfe who by his place should haue beene a keeper and maintainer of Gods Lawe and in regard of others whome he offended for whereas Saul was not detected of adulterie Dauids euill example gaue occasion to men to iustifie Saul in respect of Dauid and so to call in question the equitie of Gods iudgements Mart. 5. Quest. v. 3. Of the beawtie of Bathsheba which entangled Dauid 1. Though Dauid were entised by this pleasing obiect yet therefore is not beautie and fairenesse of it selfe an euill thing which is a gift and worke of the creator for beauty is defined to be apta coniunctio membrorum cum suauitate coloris an apt ioyning together of the members with a pleasant colour So in Scripture vertuous men as Ioseph Dauid and women as Sarah Rebekah Rachel are set forth and described by their beautie 2. But this gift of nature or rather of the God of nature is made an occasion of stumbling through the corruption of our nature as the light of the Sunne though in it selfe it be comfortable yet is offensiue vnto bleare eyes so is mans corrupt nature affected with such obiects therefore as Phisicians when they cut or launch any patient will haue their schollers present to make obseruation thereof for their own practise so we beholding the cure which God made vpon Dauid in launching this his spirituall sore should teach vs to beware and to set a doore before our eies it was the fall of the old world when the sonnes of God euen they which came of the righteous race gazed vpon the daughters of men and saw they were faire and so were seduced Mart. 3. As the beautie of the bodie entangleth a carnall eye so the Angels that fell were proud of their spirituall beautie wherein they were created and so were thorough pride cast downe from heauen Borrh. 6. Quest. v. 4. Of Bathsheba her willingnesse in consenting vnto Dauid and of other her faults 1. Some think that it was great boldnesse in her to wash her selfe abroad in open view whereas it had beene more beseeming her womanly modestie to haue kept her within her doores Mart. But it is more like that Dauid espied her washing in her house as Iosephus writeth through the windowes so thinketh Vata Eman. Sa. for seeing she washed and purified her selfe from her monthly vncleannes v. 4. it is most like that she did it within her owne house 2. Pellican noteth this for a fault also that while her husband was watching abrod in the campe she at home abutitur quiete sua abuseth her rest and giueth her selfe to washing and â—athing when as it had beene fitter for her to be exercised in fasting prayer But seeing she did purifie her selfe from her vncleannes this washing was of necessitie rather and decencie then of wantonnes 3. But herein was Bathsheba her great fault that being sent for to come vnto the King so easily consenteth which shewed either some euil affection toward her husband from whom she desired to be diuorced or an ambitious desire to be the kings wife Much vnlike was she here vnto Susanna who did rather choose to die then to commit adulterie Beside in that she sendeth as in feare to Dauid that she was with child being the apter to conceiue after her monthly purifying she sheweth an vnwillingnes and griefe that it was so and bewrayeth a desire to haue had it otherwise And such is the mind of wanton and lewd women fructum ventris oderunt they hate and abhoore the fruit of the womb Mart. 7. Quest. v. 6. Of Dauids practise in seeking to conceale his adulterie 1. Dauid beside the adulterie which he had committed falleth into diuerse other faults first into hardnesse of heart that neither he nor yet Bathsheba doe bethinke themselues what they had done neither repent them of their sinne but onely think to hide and colour it then he sheweth the right guise and fashion of hypocrites who while they may hide their sinnes from men doe not reuerence the sight of God further intrudit silium suum in agros Vriae he would thrust his own sonne to be an others heire and so abuse Vriah that way also Mart. 2. Dauid goeth on in this deuise first he enquireth of Vrias of Ioabs welfare and how the warre prospered but all this was merus praetextus a meere pretext or pretense for Dauid intended an other thing then he practiseth with Vrias to company with his wife and sendeth after him a present a messe from his owne table that Vriah might thereby be cheared vp and haue a greater desire to his wiues companie And to that ende Dauid seeing Vriah to refraine the first night watching among the rest at the Kings doore made him the next day to eate and drinke and to be drunken that his lust to his wife might be enflamed But all this tooke no place God so disposing that Dauids sinne should come to light for there is no counsell against God but his purpose shall stand Mart. Borrh. Osiand 8. Quest. v. 11. Of Vriah his answer vnto Dauid 1. Vriah giueth this reason why he refused at this time to lodge in his own house because the Arke and the host of Israel and his Lord Ioab remained in tents wherby he sheweth by his example that in time of common warre men should giue themselues to prayer and fasting not to ease and feasting Borrh. 2. The Arke of God they vsed to carrie with them into the campe for these two causes both that it might be an euident testimonie of Gods presence and that they might aske counsel of God at the Arke as occasion serued Mart. 3. This godly speech of Vriah might haue admonished Dauid that it was much more vnseemely for him to follow vnlawfull lust in this common daunger seeing Vriah abstained from that which was lawfull Pellic. 4. But it pleased God to leaue Dauid to himselfe and to suffer him to fall into this great sinne both in respect of himselfe that he might throughly be humbled seeing God purposed to exalt him and for the example of others vt de statu suo Dauid cadente nemo superbiat that no man should be bragge of his estate seeing Dauid did fall nor yet any should despaire of rising againe with Dauid Pellic. 9. Quest. Of Dauids letters sent to Ioab in betraying Vriah and Ioabs readinesse therein 1. Dauid is yet so farre from seeing his sinne that he addeth one wickednesse to an other his idlenes followeth a wanton eie his wantonnes is accompanied with lust which bringeth forth adulterie then there is a deuise to make Vriah the father of an adulterous seede to this Dauid addeth an attempt to make Vriah drunke this not taking place he contriueth his death and that in betraying him into the hands of his enemies and that with the losse of many beside 2. Wherein Dauid for this one act exceedeth the violent course which
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.
translate the word bemalchen into the tile furnace as Pagnin Vatab. Mart. Osiand Pellic. Latin B. G. And some vnderstand it for the streetes where the houses were couered with tiles some for the furnace it selfe but then they for malchen must reade malbhen chaunging the letter cheth into the letter beth deriuing the word of laban which signifieth a bricke or tile but it is verie dangerous to make any such innouation and chaunge in the wordes of the Text. 2. Montanus maketh it a proper name Malchon which Iunius expoundeth the fornace of Molech their Idol which is most like that herein the iustice of God might appeare that as they consecrated their sonnes thorough the fierie fornace vnto Molech their idol so they themselues are iustly throwen into it 30. Quest. v. 31. Of Dauids austeritie in putting the Ammonites vnder sawes and vnder harrowes whether hee therein did well 1. We shall find that the seruants of God imployed to fight his battels did shew the like examples of seueritie vpon the enemies of God The Israelites cut off Adonibezeks thumbes of his hands and feete Iud. 1. Gedeon did teare the men of Succoth with briers and thornes Iudg. 8.16 And yet herein they offended not neither are reprehended in Scripture 2. So Dauid in this place did execute the will and commandement of God vpon this idolatrous people and therefore therein he sinned not 3. They are cruell which without cause doe shew seueritie and delight in blood but this sharpe course which Dauid followeth belongeth vnto iustice the Ammonites were guiltie of most grieuous trespasses 1. Beside the old grudge which they had against the people of God in not releeuing them in the wildernesse when they came out of Egypt 2. They had broken and violated the law of nations in abusing Dauids messengers 3. They had taken occasion by the slaughter of Vriah and others to blaspheme and insult against God 4. They had disturbed all the nations round about stirring them vp and hiring them to ioyne with them against Dauid c. 10. 5. Beside they were most cruell and vile idolaters sacrificing their owne children to their abominable Idol Molech therefore they were thus worthely punished Mart. 4. Iosephus thinketh that thus he serued euery one as well in this citie as in others but that appeareth to be otherwise c. 17.27 for Shabi an other sonne of Nahash out of Rabbah of the Ammonites succoured Dauid when he was pursued of Absalon therefore it is like he thus serued the principall which had beene ringleaders in this mischiefe Osiand 5. Herein Dauid also was a type of the Messiah which should be reuenged to the full of the contemners of his word Borr. CHAP. 13. 1. Quest. Of the chasticements which were laied vpon Dauid for his former offences 1. AS Nathan had before told Dauid of two grieuous crosses that the sword should not depart from his house and that his owne concubines should be defiled by another as he had committed two grieuous sinnes of murther and adulterie so Gods iustice which sleepeth not beginneth now to shew it selfe three great calamities follow one in the necke of another the deflouring of Thamar by Amnon and his slaughter by Absalom the defiling of Dauids concubines by Absalom and his vnnaturall rebellion against his father Borrh. 2. And in this first punishment Dauid is paied home by the law of retalion as he killed Vriah hauing first committed adulterie with his wife and betraied Vriah into his enemies hand so here his daughter is rauished his sonne Amnon slaine and that also in the same manner by the treacherie of his brother 3. Thus in Dauids familie who was a worshipper of God those foule enormities breake forth which sheweth that the Church of God is not perfect here in earth but many offences may be raised euen among the people of God whereby appeareth the errour of the old Novatians and Donatists and of the new Brownists so called which doe seperate themselues from the Church of God because of the imperfections thereof Mart. 2. Quest. v. 2. Of Amnons vnlawfull loue of his sister Thamar Among other vncleane acts none are more odious then incestuous copulations when within the degrees forbidden any dishonest act is attempted which incestuous coniunctions either by marriage or otherwise are restrained for diuerse reasons 1. One is for the reuerence which is to be yeelded vnto our kinred not to come neare them to vncouer their shame as Valerius Maximus writeth that it was vnlawfull for the father and his daughter to wash themselues one in the sight of another 2. Againe by this restraint and prohibition the families are kept chast whereas if such commixtions betweene kindered were permitted euery house would be defiled 3. By this meanes loue is encreased by marriage with straunge families whereas if mariage were lawfull in the same kinred many loues would bee swallowed vp together both the naturall and matrimoniall loue 4. Yea we see that such coniunctions are against the law of nature for euen the more ciuill nations among the heathen abhorred to come neare their owne kinred 5. But aboue all the law of God ought to take place which most straightly forbiddeth such incestuous mariages Leuit. 28.20 and though the lawes of men should be silent herein the iudgement of God will ouertake such as is manifest here in the example of Amnon So in the Romane Histories Claudius that defiled his sister was slaine of Milo and Domitiane the Emperour guiltie of the like fault was also slaine 6. Thus Dauid is chastened in the deflouring of his daughter and in the slaughter of his sonne wherein the Lord doth iudge him not onely for the adulterie and murther which he had committed but for his rash marriage which hee made with Maacah the mother of Absalom the daughter of an idolatrous king c. 3.3 Mart. 3. Quest. v. 2. Of Amnons impotent affections and of his loue-sickenesse 1. There were two reasons of Amnons pining away because two waies was his desire hindered Thamar was his sister and therefore he could not marrie her and she was a virgin and most surely kept Osiand 2. His affection thus languishing his bodie was distempered for the affections are in the grossest and basest part of the mind which hath greatest affinitie with the bodie and thereof it is that the vehemencie of the affections bringeth the bodie into weakenesses and diseases 3. It is written that Seleucus when his sonne Antiochus was in loue with his stepmother his fathers wife pined away for loue by the perswasion of the Phisitian Erasistratus his father was content to part with his wife and giue her vnto his sonne rather then he should languish vnto death But Amnon could not expect for the like at his fathers hand beeing a man that feared God 4. The Heathen say there are three remedies against inordinate loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hunger and abstinence time that men should not hastily giue way vnto their affections but doe all
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
for vs. 2. Some of the Hebrewes doe thus vnderstand it though ten thousand such as we should be slain they would not care but here beside that these words should be slaine are not in the text this in effect they said before if halfe of vs should be dead how many soeuer they were 3. Others thus though as we are now we should be tenne thousand Iun. that is ten times so many as we are they would not care but if this were spoken by way of comparison their meaning should be if they were tenne thousand times more not ten times more 4. Therefore I preferre the vsuall reading bur thou art as tenne thousand of vs by the enterlacing of these words thou art for beside that most interpreters consent herein the Chald. Septuag Latin Pagnin Pellic. Borrh. Osiand it best agreeth with the sense and answereth to the other part of the comparison they care not for vs though halfe of vs be killed but thou art the man more worth then ten thousand of vs whom they seeke for as also the conclusion inferred that it were better therefore for him to stay in the citie doth more fitly depend vpon this sense as also the peoples speach hath herein relation vnto Achitophels who had said before c. 17.3 that one man whom they sought was as the returning of all the people 5. Now they say Dauid was as ten thousand 1. both because his counsell and the efficacie of his prayers would stand them in as much stead as ten thousand Pellic. 2. and in respect of his dignitie and excellencie he was worthie so to bee esteemed Borrh. 3. as also in respect of his enemies who had rather haue his life then the liues of tenne thousand Iun. 4. and the commonwealth should sustaine greater losse by his death then if ten thousand of them were slaine Osiand 4. Quest. Why Dauid was wished to stay in the citie 1. Iunius readeth If thou watch for our sake to helpe the word megher hee would haue deriued from ghur to watch not from gher a citie that he should watch his time to helpe them if neede were but if the word were so deriued it should be compounded of the preposition min which signifieth from which would make a contrarie sense as Hosh. 7.4 fâ—om watching or raising as though hee should nowe leaue watching 2. The vsuall reading then is to be preferred they would haue him helpe them out of the citie that is Mahanaim whether Dauid was come chap. 17.24 from thence he should helpe 1. by his prayer Chald. 2. by his counsell and aduise Pellic. Vatabl. 3. by rescuing the armie if they should be put to flight into the citie Osiand 4. and by renewing the battell and encouraging the soldiers the enemie also surmising that Dauid stayed behind with a new supply Ioseph lib. 7. c. 9. 5. Quest. out of v. 3. What number of men Dauid had in his armie 1. Iosephus thinketh there were about foure thousand of them and not aboue but that is not like because Dauid appointed captaines ouer hundreds and ouer thousands and beside ranged his host into three battells v. 2. this sheweth that his number was greater then of foure thousand 2. Some thinke that he had ten thousand or thereabout Vat. as it may appeare by his reading before qu. 3. but it seemeth their number was not so great because they were victualled by three men Sheba Machir and Barzillai c. 11.17.27 which had beene enough for a king to doe 3. It may be also coniectured that they were 20. thousand because they made mention of the halfe part of them before and now giuing this instance of tenne thousand to the which they preferre Dauid it may be supposed that to be the halfe part sic fere Pellic. But this opinion is refused for the reason before alleadged 4. Wherefore as their number is like not to haue beene so small as of foure thousand so neither is it probable it was so great as of ten or twentie thousand I therefore take the middle scantling there might be some sixe thousand or somewhat more but vnder ten to each of the three wings two thousand or thereabout might be assigned for if the number had been so great the victorie had not beene so glorious and Dauids host consisted most of his domesticall followers and friends and therefore they are called his seruants v. 7. 6. Quest. v. 4. In what place Dauid stood when he sawe the people goe out by their armies 1. Some thinke that Dauid stood before the gate toward the high way Chald. where they vse to sit to behold the coÌ„mers by as Lot sate at the gate of Sodom Gen. 19.1 Vatab. 2. Some that he sate neere the gate Lat. or at the side of the gate S.B.G. not in the verie gate where the souldiers were to goe through 3. But the words are el iadh ad manum in the hand that is the space or place of the gate for so is the word taken for a place v. 18. it was called Absaloms place this space is described to bee betweene the two gates vers 24. Iun. that is between the inward and the outward gate Osiand the one of these gates was in the wall v. 24. the other was in the antemurall or before the wall Pell and it was that place where they vsed to sit in iudgement Genev. as Dauid came afterward sat in the gate to shew himself to the people c. 19.8 Dauid then stood in the entrance or wide space of the gate while the people passed by him 7. Quest. v. 5. Why Dauid would not haue Absalom killed Dauid gaue charge to the captaines to spare Absalom 1. Because his owne conscience gaue him that hee was raised vp as an instrument of Gods iudgement vpon him for his sinne Pell 2. He feared least that if Absalom should be cut off in the midst of his rebellion he should vtterly perish and therefore he desired that he might haue a time of repentance giuen him Osiand 3. Dauid herein in sparing his enemie and praying for him that persecuted him was a type of Christ that prayed for his enemies Borrh. 8. Quest. v. 6. Of the wood of Ephraim where the battell was pitched 1. Some think it was called the wood of Ephraim though on the other side of Iordan where the Ephraimites had no inheritance because it was right ouer against the tribe of Ephraim only diuided by the riuer Iordan Pel. Bor. 2. The Hebrewes will haue it so called because the Ephraimites vsed to send their cattell ouer Iordan feed them in that wood which was not denied them Vat. Gen. 3. But it is more probable that it was so called because of the slaughter of the Ephramites there made by Iephte Iud. 12. and therefore it had the name of Ephraim though it were situate in the tribe of Manasseh Iun. 9. Quest. out of v. 8. Of the great slaughter of Absaloms men 1. They were not only destroyed in battell but
the captaine Osiand But this interpretation cannot stand because before this ver 17. in a battell with the Philistims when Dauid was in daunger it was agreed that he should goe no more to battell 2. Therefore all these gyants must be here comprehended that are here named and so also Goliah though not now slaine yet here named who was indeed slaine by the hand of Dauid CHAP. 22. 1. Quest. v. 1. Of the song of Dauid in generall 1. THis Psalme which Dauid here singeth vnto God after all his great deliueraÌ„ces is inserted also into the booke of the Psalmes and is in number the eighteenth sauing that this difference there is thâ—se words are prefixed in the 18. Psalme I will loue thee dearely O Lord my strength v. 1. which are omitted here Osiand 2. And as Dauid was a type of Christ so many things in this Psalme are to bee vnderstood of Christ for here he prophesieth of the passion resurrection ascension of Christ of the reiection of the Iewes and the calling of the Gentiles as the Apostle Rom. 15.9 alleadgeth the 49. vers of this Psalme I will praise thee among the nations c. to proue the vocation of the Gentiles Osiand 3. But there may be a double errour committed in the interpretation of this Psalme if either all be historically applied to Dauid or all mystically vnderstood of Christ therefore what is historically set downe must be historically applyed to Dauid and what is figuratiuely vttered must bee also figuratiuely expounded of the Messiah Borrh. 2. Quest. v. 1. Of these words and out of the hand of Saul 1. Some read thus out of the hands of mine enemies as out of the hand of Saul Iun. But seeing he maketh mention of all his enemies out of the hand of all mine enemies Saul cannot bee brought in as an â—â—stance for he was not all his enemies 2. Therefore the vsuall reading is better and out of the hand of Saul who is specially named because he was his most speciall aduersarie both because that persecution was of all other the most dangerous Borrh. It continued longest Pellican yea and Sauls posteritie also afterward ceased not to oppugne Dauid Osiand So the Scripture vseth of speciall persons and matters to make special and particular mention as 1. King 11.1 Salomon loued many strange women and the daughter of Pharaoh he more specially loued her Borrh. 3. Quest. v. 2. How Dauid calleth Iehouah his rocke 1. As a rocke is both a sure defence from outward assaults as beeing a place hard to come vnto Pellican as also it is a firme foundation to build vpon Borrh. so in both these respects God is Dauids and euery faithfull mans rocke both in preseruation from dangers and temptations and in giuing perseuerance and strength to continue 2. And this hath a speciall reference to Christ who is the rocke and foundation of his Church vpon whom we are builded by faith Borrh. 3. Christ is so this rocke as he is onely this rocke as v. 32. who is the rocke beside our God then is it blâ—sphemie to make Peter or any other Apostle the rocke of the Church as the Romanists doe 4. Quest. v. 6. Of the sorrowes of the graue or hell which Dauid as a type of Christ suffered 1. Some read the bandes or ropes for chebel signifieth both Ar. Sep. Lat. but in the plurall number cheblee rather signifieth sorrowes as of a woman that travelleth and cannot bring forth Hos. 13.12 so also the Chal. and so it is taken here Iun. 2. Some here translate sheol hell A.L. Osiand Pellic. so also the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roapes or bands of hell and they referre it first to Dauid credebam me ob peccata mea inferno proximum I thought sometime that in respect of my sinnes I was neere to hell Pellic. Secondly to Christ as prefigured in Dauid vt is peccatum maledictum factus propter nos inferni dolores cruciatum senserit declarat haec eius vox deus deus c. how hee beeing made sinne and a curse for vs did feele the sorrowes and torment of hell that voice of his declareth my God my God why hast thou forsaken me Pellic. So also Osiander videbar captus in laqueis inferni quasi in infernum detrudendus ihi retinâ—ndus eo quod totius orbis scelera mihi essent imposita c. I seemed as taken in the snares of hell and as like to be thrust downe to hell and to be held there because the sinnes of the whole world were layd vpon me 3. But though this is a true and honourablâ— confession of the sufferings of Christ that he suffered euen the sorrowes of hell for vs such as could be suffered without sinne and indignitie to his person yet this seemeth not to bee the proper meaning of these words which are rather to be read thus the sorrowes of the graue Iun. Geneuens as the next words doe shewe the snares of death preuented me so then by the sorrows of the graue he meaneth mortall and deadly daunger that threatened destruction to him 5. Quest. v. 7. Out of what Temple Dauid was heard 1. Some doe vnderstand it of the externall Tabernacle or Temple vnto the which they turned them when they prayed and where God promised visibly to be present Osiand But it seemeth that Dauid meant not so for most his time the Tabernacle and Arke were a sunder which of them then should he call the Temple of God And beside Dauid did know that Gods presence was not tyed to the Tabernacle or Arke as it may appeare by his sending backe of the Arke to Ierushalem when hee fledde away from Abshalom chap. 15.25 2. Some therefore by this Temple vnderstand Christ who calleth himselfe the temple Ioh. 2. in which temple whosoeuer prayeth to God is heard Borrh. But Dauid herein is a type of Christ who prayed vnto his father both before and vpon the crosse that the Lord also heard him out of his temple And that this may be fitly applyed to Christ both the words before going doe shew that make mention of his suffrings ver 6.3 Therefore the fittest interpretation is by the Temple to vnderstand the habitation of Gods glorie the highest heauens as Salomon saith in his prayer then heare thou in heauen the place of thy habitation 1. King 8.30 Pellican 6. Quest. v. 8. The earth trembled and quaked c. 1. Some doe metaphorically interpret these words by the earth vnderstanding earthly minded men that doe tremble and shake at Gods iudgâ—ments Borr. 2. Some refer it to the passion of Christ when the earth quaked the Sun withdrew his light Osiand But neither of these expositions are so fit not the first because the rest of the description that follweth as of the lightning v. 19. of the Cherubs v. 11. of the discouering of the channels of the Sea v. 16. can not receiue that metaphoricall sense nor the second for although
that some of these fearefull signes were seene in the passion of Christ yet noâ— the rest 3. Therefore Dauids purpose is to set forth Gods power by these his fearefull workes of the earthquake thunder lightning tempest which are euident demonstrations of Gods presence in the world that he is alway readie to defend his Church Iun. wherein also he alludeth vnto the like workes done formerly as in Egypt when the Lord brought his plagues vpon them in mount Sinai when the law was giuen in the red Sea where the bottome was discouered and when the Lord thundred and shot his arrowes from heauen vpon the enemies of Ioshuah Iosh. 10. Osiand 7. Quest. v. 21. How Dauid saith the Lord rewarded him according to his righteousnesse 1. If it be vnderstood of Dauid in his owne person he hath relation either to the goodnesse of his cause which God had respect vnto Iun. or he speaketh comparatiuely that he was innocent in respect of his enemies which persecuted him as Dauid saith vnto Saul vnderstand and see that there is nâ—ither euill nor wickednesse in me neither haue I sinned against thee 1. Sam. 24.4 Genevens Borrh. Pellican 2. And here is to be considered that in the faithfull there is a double righteousnesse there is a perfect righteousnesse which is Christs imputed vnto them by faith whereby they are iustified and an imperfect righteousnesse which is their obedience the fruits of their faith and hereby they are not iustified but thereby they testifie and shew forth their faith Borrh. 3. And this their righteousnesse God rewardeth not of merit or desert for it is imperfect but of fauour accepting their will for the deed Borrh. 4. But if we take Dauid to speake here figuratiuely of Christ he was indeed perfectly obedient and in him was no sinne and his righteousnesse was truely meritorious Osiand 8. Quest. v. 24. I was also perfect toward him 1. There is also a double kind of perfection one absolute perfect which is onely in Christ imputed by faith vnto his members by this perfection only are we here perfect in Gods sight there is an other perfection which is imperfect which in some measure and degree is communicated to the members of Christ and this also is of two sorts it is either begun here in this life or perfected finished in the next now while we here liue there are none perfect without their blemishes and infirmities which notwithstanding the Lord for Christ his sake imputeth not to his members Of perfection in this life 2. Of this double kind of perfection the Apostle speaketh euidently of the absolute perfection he saith not that we are alreadie perfect Philip. 3.12 and of the other immediately after v. 15. Let vâ— aâ— many as are perfect be thus minded S. Paul denieth that he hath the one kind of perfection but he confesseth the other 3. Dauid therefore here saith he is perfect or vpright in regard of his desire and endeauour still striuing vnto perfection Pellican as our Sauiour saith be perfect as your heauenly father is perfect Matth. 5. 9. Quest. v. 27. Of these words With the peruerse thou wilt wrestle out or shew thy selfe peruerse 1. There is a double kind of peruersenesse which is either in doctrine when one speaketh and reacheth peruerse things so is it taken Act. 20.30 or in life when men walke peruersly and frowardly contrarie to the will and commandement of God Bor. 2. With such also will the Lord walke accordingly the most read thou wilt shew thy selfe peruerse or froward A.P.G.V. with others But this interpretation seemeth to be somewhat harsh 1. Because the word properly signifieth taken in that sense â—erversum te facies thou wilt make thy selfe pâ—ruerse which cannot be ascribed vnto God 2. For that whereas in the other three clauses the same word is repeated with the mercifull thou will shew thy selfe mercifull with the perfect and pure thou wilt shew thy selfe perfect and pure here the word is chaunged whereas the peruerse is called ghikkesh he saith not in the same word â—ith gakkesh he will shew himselfe peruerse but tithaph of pathal which signifieth to wrestle 3. Therfore that sense of the word is more fit that God will wrestle with them alwaies crosse and oppose himselfe against them as Leu. 26.28 till he haue ouercome and vanquished them in their owne frowardnes Iun. 4. But the Lord indeede dealeth not peruersly or frowardly but he so seemeth vnto the wicked who accuse the Lord of iniustice against them when he punisheth them according to their deserts And Gods peruerse and crosse dealing with them is nothing else but the not beeing mercifull vnto them or deliuering them out of their troubles Mart. 6. Such crosnes and and peruersenesse the wicked imagine to be in God when he layeth his iudgements vpon them for their sinnes when they expected good things as when vnseâ—sonable weather is sent as winter weather in the time of summer and haruest whereas the peruersenesse and frowardnes of men causeth such peruersenes as the wicked take it to appeare in Gods workes Osiand 10. Quest. v. 27. Of the difference betweene Gods shewing of himselfe pure with the pure and froward with the froward 1. Whereas Dauid saith with the pure thou wilt shew thy selfe pure we must not thus think that first man is pure and then the Lord sheweth himselfe to be so toward man for the beginning of our purenesse and goodnesse is from God as our Blessed Sauiour saith to his Disciples Ioh. 15.16 Yee haue not chosen mee but I haue chosen you and the Apostle saith 1. Ioh. 4.10 herein is loue not that we loued him but that hee loued vs therefore first God maketh vs pure and putteth his spirit into vs. This saying therefore must be vnderstood not of our first election and vocation which followeth thereupon but of the fruites of our regeneration and sanctification that after our hearts are purified by faith and so we bring forth the pure and acceptable workes and fruits of faith the Lord in mercie crowneth and rewardeth them 2. Yet the goodnesse of our workes is not the cause that the Lord sheweth himselfe pure and mercifull but it is the condition which the Lord requireth and an order which God hath set that his children should shew their obedience before they haue their reward 3. But in peruerse workes this difference is not obserued for the wicked haue the prioritie they first shew their frowardnes before they feele Gods iustice and the reason of the difference is this because the euilnes and peruersnes of man is from his owne corruption but the beginning of goodnes is from God 4. Againe these sayings must be so vnderstood not that God presently rewardeth the obedience of his seruants or punisheth the peruersenesse of the wicked both the one may a long time be afflicted and the other prosper in this world but the Lord in his due time will performe both the one and the
other either in this world or in the next Mart. 11. Quest. v. 34. How Dauids feete were made like hindes feete 1. By this phrase is expressed the nimblenesse and speedineâ— which Dauid vsed in the pursuite of his enemies for two thingâ— are requisite in warre courage against the enemie and expedition And therefore the Gadites that went to Dauid are said to haue had the faces of lyons and were like the roes in the mountaines for swiftnes Mart. 2. And here Dauid remembreth how after he escaped from his enemies from Saul and Absalom as the hind that is in chace from the hunters wherein Dauid was a liuely type of our Blessed Sauiour who was often sought for of his enemies and went away thorough the middes of them vntill the time came that was appointed for him to be deliuered vp into the hands of sinners Borrh. 3. Hereby also is expressed the singular dexteritie which Dauid had ad difficilia quaecunque aggredienda to set vpon and attempt any hard matter Pellican 12. Quest. v. 35. How a bowe of brasse was broken with his armes 1. The Latine interpreter readeth thou makest mine armes as a bowe of steele some thus that mine armes are able to bend a bow of steele Osiand but the better reading is that a bowe of brasse is broken with mine armes that is that I am able to break the yron bowes of mine enemies Borrh. to ouercome their power which seemed inuincible Pellican 2. By this it may be gathered that if God did teach Dauids hands to fight that he was able to breake a bow of steele that it is lawfull to wage iust battell and that the militarie discipline is commendable Mar. 3. But whereas hee addeth further v. 36. Thou hast giuen mee the sheild of saluation it sheweth that it is not enough for the Lord to endue one with strength vnlesse hee giue good successe protect and defend him and giue him the right vse of his strength Mart. 13. Quest. v. 42. Why the Gentiles were not heard praying vnto God 1. Because their prayer is without faith and repentance therefore it is not accepted Mart. 2. And they pray not of loue as the faithfull doe but for feare of the iudgements of God that lie vpon them Osiand 3. They inuocated God but not purely beeing worshippers of Idols therefore the Lord would not heare them As the Romanists doe call vpon Saints and so make not God onely their confidence Mart. 4. And this difference also there is betweene the prayers of the faithfull and vnfaithfull the one as they are perswaded of Gods power so they also are assured of his loue but the other though they confesse Gods power yet they doe not trust vnto his mercie Borrh. So the prayers of such are not accepted neither doe enter into Gods presence as the Lord saith Prov. 1.28 They shall call vpon mee but I will not answer So the Lord dealt with Saul refusing to giue him any answer at all 14. Quest. v. 45. How the straungers were in subiection to Dauid 1. The word here vsed cachash signifieth to lie the nations whom Dauid subdued did dissemblingly and against their wills submit themselues vnto him they fained most readie and willing obedience but it was in outward shew their heart was not toward him Iun. Pellic. this to be the meaning the next verse sheweth strangers shall shrinke or fall away 2. Some vnderstand it onely of the Iewes who at the first refused the Messiah but afterward were obedient vnto him Osiand 3. Borrhaius referreth the first clause to the dissembling Iewes the second as soone as they heare they shall obey mee to the beleeuing Gentiles But as is before shewed the first sense is the fittest as the coherence with the words following sheweth 4. Pet. Martyr thus interpreteth they are said to lie vnto him because they promised vnto themselues the victorie but were deceiued but then they had lyed vnto themselues not vnto Dauid 5. The Latine read resistent mihi they shall resist mee but the word here vsed doth not so signifie as before is touched I rest therefore in the first exposition 15. Quest. v. 51. Whom the Prophet meaneth by his Annointed hee shewed mercie or louing kindnesse to his Anointed euen to Dauid Here Dauid speaketh as a type and figure of Christ to whom this propheticall speach is most properly applied as may appeare by these reasons 1. The former saying v. 50. I will praise thee among the nations S. Paul vnderstandeth of the calling of the Gentiles Rom. 15.9 for Dauid litterally did not this who dwelt not among the nations to set forth Gods praise therefore Christ by his spirit in his faithfull members setteth forth Gods praise in the nations Mart. 2. Who is more properly said to be his King then Iesus Christ whom the Lord hath made heire of all things and King of kings 3. Christ is also called Dauid in the Prophets as Ezech. 34.24 I the Lord will be their God and my seruant Dauid shall be Prince among them so Ierem. 30.9 They shall serue the Lord their God and Dauid their King Osiand 4. This louing kindnesse which the Lord sheweth to Dauid and to his seed for euer was not extended to his carnall succession for the princely dignitie was taken from them and they went into captiuitie and who are now of Dauids race according to the flesh it is not knowen this euerlasting seed of Dauid must then be vnderstood of the true Israelites which are by faith graft into the Messiah of whose kingdome as the Prophet saith Isai. 9. there shall be no end Borrh. CHAP. 23. 1. Quest. v. 1. Why these are said to be the last words of Dauid 1. THe Chalde paraphrast seemeth so to vnderstand these words because they should be fulfilled in the last times but then many of Dauids Psalmes beside might be called his last words which doe prophecie of the kingdome of the Messiah which should be reuealed in the latter age of the world 2. Some giue this sense they are called the last words because Dauid doth make this as his last will and Testament which he chaunged not though he spake and did many things after it was a confession of his constant and vnchaungable faith touching the Messiah which he held vnto the end Mar. Osiand But in this sense many of the first words of Dauid as that prophecie of the Messiah Psal. 2. might be called his last words because Dauid held that faith to the end 3. Diuerse doe take them to be Dauids last words in respect of the rest of the Psalmes this was made last of them all Vatab. Borrh. Genevens 4. But I rather thinke with Iunius that these were the last solemne words which Dauid vttered after he had charged his sonne Salomon and commended him vnto God by that prayer Psalm 72. herein imitating Iaacob and Moses who beeing readie to die blessed the 12. Tribes these words then though here set downe yet were in order of
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
17. q. 5 Whether he did well in discouering the counsell of Achitophel 17. q. 6 Dauid Why hee mourned for Saul and Ionathan 1. q. 3 How and when he taught the Israelites to shoote 1. q. 5 Why and how he asked counsell of God 2. q. 1 Why againe annointed King 2. q. 3 Why he did not seeke by force of armes to recouer the kingdome 2. q. 4 Of Dauids sonnes borne to him in Hebron 3. q. 2 Of Dauids concubines wiues and sonnes 5. q. 11 How long Dauid raigned ouer Israel 5. q. 4 How Dauid blessed the people 6.22 His confession of his sinne 12. q. 11 His going barefoote 15. q. 10 Dauids rashnesse in giuing Miphibosheths goods to Zibah 16. q. 2 From whence hee had his supplie of men against Abshalom 18. q. 2 Why the people would not haue Dauid to goe to battell 18. q. 2 How he was as tenne thousand 18. q. 3 Why they wished him to staie in the citie 16. q 4 What number of men Dauid had in his armie 16. q. 5 In what place Dauid stood when he saw the armies goe out 16. q. 6. Of the last words of Dauid 23. q. 1 How his feete were like hinds feete 22. q. 11 Dauid offreth himselfe for his people 24. q. 15 Daunsing Of Dauids dauncing before the Arke 6. q. 19 Degrees Forbidden in marriage whether they may be dispensed with 13. q. 7 Eglah Why onely called Dauids wife 2. q. 4 Election Not by workes 7. q. 16 Eleazar One of Dauids worthies 23. q. 12 Elkanan Whether hee killed Goliah 20. q. 15 Ephod Of Dauids linen Ephod what garment it was 6. q. 20 Ephraim Of the wood of Ephraim 16. q. 8 Eyes The wandring of Dauids eyes 11. q. 4 Famine Of the time when the famine was sent 21. q. 1 Wherefore it was sent 20. q. 3 Of seuen yeares famine offred to Dauid 24. q. 9 Fathers How children are punished for their fathers offences 3. q. 17.20 q. 7 Fortitude Diuerse kinds of fortitude 10. q. 6. Funerall Dauids funerall Epitaph of Saul 1. q. 7 Funerall sermons how lawfull 1. q. 7 The order and parts of Dauids funerall song 1. q. 11 Gath. Why Dauid saith tell it not in Gath it beeing knowne alreadie 1. q. 8 Ghob The place where the Philistims fought 20.4 Gibeonites When Saul slew them 20.4 How said to be a remnant of the Amorites 20.5 Gilboah Whether it were stricken with barrennesse vpon Dauids curse 1. q. 10 God No way the author of sinne 16. q. 7 Gods prouidence and mans will how they may stand together 16. q. 8 Of Dauids choise to fall into the hands of God 24. q. 10.11 Gyants How said to be slaine by the hand of Dauid 20.16 Hadadezer Of Dauids battell with Hadadezer 8. q. 4 What number of chariots Dauid tooke from him 8. q. 5 Harepha The Father of Ishibenob 20. q. 13 Hebron Why Dauid is directed to goe to Hebron 1. q. 2 Why Abshalom maketh choise of Hebron 15. q. 4 Hell How Christ suffered the sorrowes of hell 22. q. 4 Horse Why Dauid houghed the horse 8. q. 5 Why hee reserued some of them ibid Host. Against the carrying about of the consecrated host 5. q. 12 House Of Dauids purpose to build God an house 7. q. 2 How God notwithstaÌ„ding Dauids vow would not haue him build him an house 7. q. 3 Wherefore God would not haue Dauid build him an house 7. q. 5 Whether Dauids desire to build God an house were simply acceptable 7. q. 6 Iabesh Gilead Of Dauids kind message vnto them 2. q. 5 Iasher What the booke Iasher was 1. q. 6 Idlenesse Of Dauids idlenesse 1. q. 3 Iithra The father of Amasa 7. q. 10 Ierusalem Of the name thereof 5. q. 5 Why Dauid fled from Ierusalem from Absalom 2. q. 6 Images How Dauid serued the images of the Philistims 5. q. 12 Ioab His answer to Abner 2. q. 18 Of his treacherous killing of Abner 3. q. 15 Dauids curse vpon Ioab for that murther 3. q. 17 Why Dauid cursed not Saul for the slaughter of the Priests as well as Ioab for this 3. q. 17 Why Dauid bid Ioab mourne for Abner 3. q. 18 Whether Dauid offended in deferring the punishment of Ioab 3. q. 22 His valiant courrage against the enemies of God 10. q. 5 Whether it were true fortitude in Ioab 10. q. 6 Ioabs readinesse to satisfie Dauids mind concerning Vriah 11. q. 9 Of Ioabs answer returned to Dauid 11. q. 12 Why Ioab dealeth couerâ—ly with Dauid to bring againe Abshalom 19. q. 2 Of the reward which Ioab promised to haue giuen the souldiers that brought tidings of Absaloms death 6. q. 11 Of the souldiers answer to Ioab 6. q. 12 Why Ioab taketh three dartes 6. q. 13 Whether Ioab sinned in killing Absalom contrarie to Dauids charge 6. q. 15 Of Ioabs sharpe speach to Dauid 19. q. 1 Of Dauids purpose to remooue Ioab from being Captaine of the host 19. q. 2 Of Ioabs restitution to his office 20. q. 14 Ionadab His wicked counsell to Amnon 13. q. 4 His speach to Dauid when Amnon was slain 3. q. 1. Ionathan Of his obedience to his Father 1. q. 12 His loue to Dauid 1. q. 13 Dauids kindnesse to Ionathans posteritie 9. q. 1. Iordan Now Dauid escapâ—d ouer Iordan 7. q. 8 Ishbosheth Whether he raigned only two yeares 2. q. 8 Of the disguising of the Captaines that killed him 4. q. 3 Of Ishbosheths secure sleepe 4. q. 4 Of Dauids answer to the Trayters that brought Ishbosheths head 4. q. 6 Why their hands and feete were cut off 4. q. 7 Israel Of the contention betweene Israel and Iudah about Dauid 19. q. 12 Gods wrath wherefore kindled against Israel 2. q. 1 Ittai the Gittite Who he was 15. q. 7 Kings Haue power ouer Ecclesiasticall persons 8. q. 12 Their state vncertaine 17. q. 12 Lie Whether one in humilitie may make a lie of himselfe 9. q. 6 Mercie Why Dauids mercie to Ionathan is called the mercie of the Lord. 9. q. 3 Merit We merit not at Gods hand 2. q. 5 Metheg Ammah What is signifiâ—d thereby 8. q. 1 Michol Why Dauid sendeth to haue Michol his wife deliuered him 3. q. 12 Her deriding of Dauid 6. q. 23 Of Dauids answer to Michol and his defence 6. q. 24. Of Michols punishment 6.25 Of Michols fiue sonnes 20.9 Millo What place it wâ—s 5. q. 9 Miphibosheth Why mention is made of him 4. q. 2 Of Dauids kindnesse to Miphibosheth 9. q. 4 Why he calleth himselfe a dead dogge q. 5 Whether he did indeed â—ate at the kings table 9. q. 7 Why Miphibosheth saith all of Sauls familie were worthy of death 9. q. 7 Whether Dauid offended in deuiding Miphibosheths lands 19. q. 8 Why Dauid smote Moab seeing the Israelites were forbidden 8. q. 2 How Dauid measured Moab with a cord 8. q. 3 Monamachie see Cumbates Mule WheÌ„ce Dauids sonnes had their mules 3. q. 12 Musicke Of Dauids playing on instruments of
musike and of the vse of Musike in the Church 6. q. 9 Of the abuse and likewise right vse of musike 9. q. 10 Nathan Deceiued in approouing Dauids purpose to build God an house 7. q. 13 Why Nathan is sent to Dauid 7. q. 13 Of Nathans faithfulnesse ibid. who this Nathan was 12. q. 1 How long after Dauids adultery Nathan was sent vnto him 12. q. 2 Why hee speaketh to Dauid in a parable 12. q. 3 Of Nathans words to Dauid thou shalt not die 12. q. 18 Numbers Who it was that mooued Dauid to number Israel 24. q. 2 How God is said to haue mooued him 23. q. 2 Wherein Dauid sinned in causing the people to be numbred 24. q. 3 Of Ioabs disswasion not to haue the people numbred 24. q. 4 Of Ioabs iourney going to number the people 24. q. 5 Of the number of the people which hee tooke 24.6 How it is reconciled with other places 24.6 How Dauids heart smote him after hee had numbered the people 24. q. 7 Obed. Of the leauing of the Arke in the house of Obededom 6.15 What mooued Dauid to bring the Arke from the house of Obededom 6.16 Passion Children of God not without their passions 13 q. 15 Heathen why more void of passion 13. q. 15 Of the passions in our Blessed Sauiour 13.10 Holy men in the old Testament why more passionate 13.17 Paul How he counteth himselfe the greatest sinner 9. q. 6 Perfection Whether any perfect in this life 22.8 Of diuerse kinds of perfection ibid. How God is said to be peruerse with the peruerse 20. q. 9 Pestilence How long the pestilence continued sent for the numbring of the people 24. q. 11 Of the greatnesse of it 24. q. 13 Peter Not the rocke of the Church 22.3 Philistims Of Dauids victorie against the Philistims 5. q. 12 Prayer Of Dauids prayer c. 7. the matter and manner 7. q. 22 Why David praieth for that which God had promised 7.22 Of repetitions in prayer 7. q. 23 Prayer without faith not heard 22.13 Priests Whether Dauids sonnes were Priests 8. q. 14 Prouidence How Gods prouidence and mans will may stand together 16. q. 8 Gods prouidence in deliuering Dauids messengers from danger 17. q. 7 Psalme Many things in the Psalmes cannot be vnderstood but of Christ. 22. q. 1. 22. q. 15 Punishment How it remaineth the sinne beeing remitted 12. q. 11 Of Dauids punishmēt for his former offences 13. q. 1 Purgatorie Against Popish Purgatorie 3. q. 20 Reconciliation of places c. 8. q. 5. p. 50. c. 8. q. 10. p. 51. c. 10. q. 7. p. 60. c. 12. v. 20. p. 76. c. 23. q. 11. p. 134. q. 16. p. 135. Readings diuerse of certaine places c. 1. v. 9. p. 3. c. 1. v. 10. p. 3. c. 1. v. 21. p. 6. c. 7. v. 7. p. 41. c. 7. v. 13. p. 46. c. 9. v. 10. p. 57. c. 17. v. 3. p. 105. c. 23. v. 5. p. 131 132. c. 23. v. 8. p. 133. c. 23. q. 21. p. 137. c. 24. v. 9. p. 141. v. 13. p. 142. Reioyce How it is lawfull to reioyce for the destruction of enemies 8. q. 8 Rest. How Dauid had rest from all his enemies round about 7.1 Rest vnder Dauid how greater then any before 7.9 Reward An euill man whether he may be rewarded 5. q. 7 How farre rewards are to be respected 5. q. 7 How God rewardeth men according to their righteousnesse 22. q. 7 Rispah Why she hung vp sackcloth 20.11 Whether it were not against the law that her sonnes bodies hung vnburied 20.12 Sacrament Called by the name of the thing 6.4 Salomon Who gaue him his name and why 12.26 Salomon no reprobate 12.26 Salt Of the valley of Salt what it was 8. q. 11 Of Dauids commending of Saul 1. q. 14 Whether hee were said to be the elect of the Lord. 20.8 When the sonns of Saul were hanged 20. q. 10 Scriptures Whether any wanting and why 1. q. 6. Scriptures sufficient to saluation 1. q. 6 Seed What seede of Dauid the Lord saith he will set vp 9. q. 8 Seruants Diuerse kinds of them 9. q. 2 Shammah One of Dauids worthies and his acts 23.12 Of Diuerse of that name 23. q. 21 Shauing Against superstitious shauing 10. q. 3 Shebi That came to succour Dauid 17.11 Shebah What moued him to entice Israel to leaue David 20. q. 4 Shemei Of his vile cursing 16. q. 3 Why Dauid chargeth his seruants not to meddle with Shemei 16. q. 5 Whether Dauid did well in bearing Shemies reproach 16. q. 6 How the Lord is said to bid Shemei curse Dauid 16. q. 7 How Shemei is said to come first of the house of Ioseph 19. q. 4 How Dauid performed his oath to Shemei for his life 19. q. 5 Sheepcoate Why the Lord maketh mention of taking Dauid from the sheepecoate 7. q. 8 Sinne. God no way the author of it 16. q. 7 Three things to be considered in sinne ibid. p. 100 How farre God hath an hand in sinne ibid Spies Whether it be lawfull to be a Spie 10. q. 2 Spoiles Spoiles of enemies consecrated to God 8. q. 9 Sword How it went not from Dauids house for euer 12. q. 8 How his sinne beeing forgiuen yet he is punished with the sword 13. q. 11 Tabernacle Of the Tabernacle where Dauid placed the Arke 6.21 Temple Out of what Temple Dauid was heard 12. q. 5 Tekoah Of the woman of Tekoah whence she was 14. q. 3 Of her speach and perswasion 14. q. 5 6 7 Of her reuealing Ioabs counsell 14.8 Temporall Temporall blessings how farre a signe of Gods fauour 5. q. 10 Thamar Her reasons and perswasions to Amnon 12. q. 5 Why Thamar saith of Dauid who will not denie mee vnto thee 13. q. 6 Of Thamars lamentation 13. q. 9 Theft Whether it may be punished by death 12. q. 5.17 Transpose Whether the historie of bringing the Arke be transposed 6. q. 1 Dauids subduing of the Ammonites transposed 21. q. 1 Tribe How all the Tribes of Israel came to Dauid 5. q. 1 Trinitie How signified by Gods in the plural 7. q. 17 The workes of the Trinitie how diuided and how vndeuided 7. q. 18 Virginitie Whether perpetuall virginitie or widowhood may be imposed 16. q. 3 Vowes Rash vowes may bee broken 7. q. 4 Vpbraid How the Lord vpbraided Dauid for benefits receiued 12. q. 7 Vriah His answer to Dauid 11. q. 8 Why it pleased God Vriah should be slaine 11 q. 11 Vzzah Of the occasion which mooueed Vzzah to stay the Arke with his hand 6. q. 10 Why the Lord smote Vzzah 6. q. 11 How hee was smitten Ibid. Why hee rather then Ahio ibid. What vse is to be made of this iudgement vpon Vzzah 6. q. 12 Why Dauid was displeased therewith 6. q. 13 Whether hee did well thereupon in going no further with the Arke 6.14 Warre Lawfull for Christians to make warre 2. q. 29 The conditions required in lawfull warre 2. q. 29 How long the warre continued betweene the house of Dauid and the house of Saul 3. q. 1 What time Kings goe forth to warre 11.1 Waters Of the citie of water which Ioab tooke 12. q. 27 Of the exploite of the three Worthies in fetching water for Dauid by whom whence and when it was fetched 23. q. 15.16.17 Wicked Why compared to thornes 23. q. 8 Wife Whether lawfull for Dauid to take to wife the daughter of the King of Geshur c. 3. q. 3 How God gaue Dauids Lords Wiues to him 12. q. 6 How the Lord is said to giue Davids wiues to Abshalom 12. q. 9 Workes How the Lord recompenseth both good and euill workes 3. q. 23. c. 22. q. 10 Worthies Of Dauids Worthies in generall 23. q. 9 Of the number of them and difference of their names 23.21 Of their places and countries 23. q. 22 How they are counted to 37. c. 23. q. 23 Zadoch How hee and Ahimelech are said to bee Priests together 8. q. 12 Why called a Seer 15. q. 9 Zerviah How the sonnes of Zerviah are said to be to strong for Dauid 3. q. 21 Zibah What manner of seruant hee was 9. q. 2 His vnfaithfulnesse to his Master 16. q. 1 Miphibosheths goods rashly giuen by Dauid to Zibah 16. q. 2 The Faults escaped Pag. 3. line 19. read antiquities 5.20 r. Iasher l. 30. r. Andr. Mas. 14.32 r. 20. q. f. 29.26.47 r. 35. f. 25.26.84 r. 2◠100. f. 1800.34.8 r. ingeramus p. 36. l. 37. r. devotum p. 43. l. 29. r. Rezon p. 48. l. 42. r. Balaam p. 49. l. 30. r. Zobah p. 51. l. 21. r. Thoi l. 29. r. euer f. ouer p. 53. l. 38. r. cohanim l. 48. r. schollers f. schooles p. 58. l. 45. r. Zobah l. 46. r. Tob. p. 60. l. 40. Ticinum p. 69. l. 1. r. paena l. 19. r. Zaleucus l. 42. r. thus f. such p. 77. l. 41. r. name f. more p. 84. l. 16. pered f. peredeh p. 124. l. 1. r. March f. Monah p. 133. l. 15. r. and Vriah f. and Ahasel
of Ecclesiastes containe Some are delighted in antiquaries to them the holy histories are specially applyed Others loue to heare of Gods iudgements and threatnings against sinne who are to be sent to the Prophets Mart. Quest. 4. How many yeares the historie of these two bookes of Samuel containe 1. The former booke containeth not so many yeares as Iosephus computation accounteth for hee giueth 38. yeares vnto Sauls raigne whereof he raigned 18. yeares while Samuel yet liued and 20. after for adde vnto this 40. yeares of Eli for so long hee iudged Israel 1. Sam. 4.18 and 20. yeares at the least for Samuel before Saul was anointed as is gathered 1. Sam. 7.2 see the question vpon that place so should the whole summe of yeares make an 100. within two which cannot stand with that account 1. King 6.1 which setteth downe 480. yeares to be runne in the 4. yeare of Salomon from the departure of the Israelites out of Egypt vntill the building of the Temple This number consisteth of these particulars 40. yeares vnder Moses 17. vnder Ioshuah 299. vnder the Iudges 44. vnder Dauid and Salomon all which make but 400. yeares there remaineth then but 80. yeares whereof 40. were vnder Eli 1. Sam. 4.18 then there are but 40. more to be diuided betweene Samuel and Saul Act. 13.21 the first booke then containeth the historie of 80. yeares and no more 2. Then the computation which Pet. Martyr followeth can not be true that reckoneth 366. yeares from the departure of Israel out of Egypt vntill Eli which can not be from the beginning of Elies 40. yeare to the 4. yeare of Salomon are yeares 124 whereof 40. were vnder Eli 40. vnder Samuel and Saul and 40. vnder Dauid and 4. of Salomons raigne which summe of 124. being put to the former summe of 366. will make in all 490. yeares whereas the Scripture accounteth but 480. 1. King 6.1 3. The Historie then of this booke is onely of 40. yeares vnder the raigne of Dauid and certaine moneths whereof he raigned 7. yeares 6. moneths in Hebron and 33. yeares in Ierusalem 2. Sam. 5.5 Iun. CHAP. 1. Quest. 1. vers 8. Whether the Amalekite lied in telling vnto Dauid that hee slew Saul 1. THe Hebrewes doe thinke that this Amalekite lied vnto Dauid and that all this cunning tale was but deuised to insinuate himself vnto Dauid but it seemes that all was not fained as that he tooke the crowne from Sauls head before he was dead beeing fallen to the ground for he had the crowne there present to shew 2. Some doe thinke that he spake the truth and that when Saul had fallen vpon his sword this Amalekite also at Sauls motion fell vpon him so Iosephus Genevens Bor. and the Chalde interpreter seemeth to be of the same opinion reading v. 15. The sinne of thy slaughter be vpon thine owne head but this is not like to be so for these reasons 1. Saul fell vpon his sword 1. Sam. 31.5 but here he is said to leane vpon his speare that is thrust himselfe in with the speare 2. Sauls armour-bearer saw Saul dead first before he killed himselfe 1. Sam. 31.6 but here the Amalekite telleth that life was in him when he stood ouer him to make an end of him 3. It is not like that Saul hauing runne vpon his sword had memorie to aske him so many questions first to call him to him then to enquire who he was and thirdly to make his request to him 4. This young man expected a reward at Dauids hand c. 4.10 and therefore it is probable that he lied for a flatterer and a lier for the most part goe together 3. Some of the Hebrewes thinke that this young man was Doegs sonne whom they suppose to be Sauls armour bearer and that he before he killed himselfe gaue Sauls crowne and bracelet to his sonne But this young man was an Amalekite Doeg was an Edomite therefore this supposall hath no ground 4. Therefore the more probable opinion is that this Amalekite lied vnto Dauid in the most part of his tale yet herein he may be thought to speake as it fell out that he was the first that came vpon Saul beeing wounded to death and seeing no hope of life in him rifled him and tooke away his crowne and bracelet Osiand It will be obiected that if he had not killed Saul Dauids sentence had beene vniust to put him to death Ans. the confession of his owne mouth was sufficient to condemne him especially seeing he bewraied a willing and resolued mind to lay his hands vpon the Lords annointed whether he did it or no. 2. Quest. vers 9. Of these words Anguish is come vpon mee 1. The word here vsed Shabatz signifieth a garment made with eies or hoales like net-worke it also is taken for greife or anguish Diuerse readings there are then three interpretations of this place 1. Some vnderstand it of the horsemen which were armed with such coates that now had ouertaken Saul as Vatab. readeth cornua the band or troupe hath ouertaken me but the words following shew that Saul speaketh of himselfe of somewhat that had befallen him because he saith my life is yet whole in mee 2. Some referre it to Sauls garment that hindered the entering of his speare Iun. but the next verse sheweth that Saul hauing runne vpon his speare or sword was fallen to the ground and not like to liue by the Amalekites owne confession therefore the weapon had entered to the purpose and againe the word achaz signifieth properly to hold possesse or apprehend rather then to let or hinder 3. Therefore the vsuall reading is to be preferred Anguish hath caught hold of me apprehended or possessed me sic C.S.L.A.P. cum caeter the anguish of the wound and hole which the speare had made 3. Quest. v. 10. Of these words Because I was sure he could not liue 1. Some make this a reason of the words following because he was sure he could not liue after he was fallen he tooke the crowne c. B.G. that is Diuerse readings when the Amalekite had giuen him his deadly wound and saw he could not liue then he rifled him but the Hebrew distinction athnach at that word after his fall which is a perfect period breaketh off this clause from the words following 2. Therefore the meaning is that when he sawe Saul to be fallen vpon his sword and not like to liue that the Amalekite was perswaded to make an hand of him Vatab. and so the rest also doe ioyne it as a reason of the former words I came vpon him and slew him Iun. C.S.L. c. 3. Quest. vers 12. Why Dauid mourned for Saul and Ionathan 1. Dauid and his whole band wept and mourned together at the first hearing of the lamentable ende of Saul and his sonnes v. 12. but afterward Dauid by himselfe mourned more when he vttâ—red that song of lamentation 2. Dauid mourned for Ionathan as for his friend and a