with mature deliberation and the third is an halter such was their doctrine that ended with despaire but Amnon here neglected indeed the right meanes namely these first in time to haue resisted his affections and not to haue giuen way vnto them Pellican secondly to haue giuen himselfe to abstinence and some honest exercises which might haue occupied his mind then by some lawfull matrimoniall loue to haue ouercome his vnlawfull lust and to haue praied vnto God for grace Mar. 4. Quest. v. 5. Of Ionadabs wicked counsell 1. Ionadab is called here Amnons freind but indeed he was his foe for a true friend will neither giue dishonest counsell nor yet do any dishonest thing for his freind Bor. 2. He is also called cacham a wise and prudent man but it was carnall not spirituall wisedome such a wise man as the Prophet speaketh of they are wise to doe euill but to doe well they haue no knowledge Ierem. 4.22 3. For in wise counsell two things must be considered that both the end of a mans counsell be good and that the meanes thereunto tending are also honest and lawfull but Ionadabs counsell failed in both Mart. 4. Such flattering counsellers abound in Princes courts who are readie for their owne aduancement to serue the humors of great men and by their craftie heads doe deuise how to compasse their desire Pellican 5. Quest. v. 12. Of Thamars reasons and perswasions to Amnon 1. First shee alleadgeth that it was and vnusuall crime in Israel which he offered either to corrupt a virgin or to commit fornication out of mariage much more for one to corrupt his sister Pellican 2. Thou she sheweth the inconuenience in respect of himselfe hee should be counted as one of the fooles of Israel as a lewd and wicked person Genevens and aâ— a man vnmeete to succeed his father in the kingdome beeing his eldest sonne Mart. 3. In respect of her selfe it would be a perpetuall shame vnto her she could not hide or conceale that lewdnesse if she should be with child by him Osiander 4. Then from entreating she falleth to aduise and counsell him that he would speake vnto her father to giue her vnto him But all these reasons would not content or satisfie his wicked mind he still proceeded in his vile purpose to haue his will of her 5. Now whereas the law was that the virgin which was forced in the towne should crie out Deut. 22.24 it is like that Thamar cried out but none would come to deliuer her or that Amnon kept her from crying Some thinke that she held her peace because she would not bring her brother to shame or vpon hope of marriage but hope of marriage she could haue none because it was against the Law and shee was more to respect her owne fame and honest name then her brothers 6. Quest. v. 23. Why Thamar saith hee will not denie me vnto thee seeing it was against the Law 1. Lyranus with some others is of opinion that Thamar was not Dauids daughter by Maacah but that she was with child by another when Dauid tooke her captiue in battell and so Thamar beeing neither Amnons sister by father or mother might be Amnons wife But this is not like for Amnon called her his sister v. 6. and it seemeth that Thamar was borne after Absalom as the phrase giueth when Absalom had a sister or when to Absalom was a sister v. 1. Iun. D. Chimhi thinketh also that Thamar was Dauids daughter but conceiued by him before she was conuerted to the faith of Israel 2. Pellican giueth this exposition that Thamar secretly vnderstood this condition si fieri posset if it might be Dauid would not denie her to him if it could not be done by marriage much more vnlawfull was it out of mariage 3. But it is more like that by this meanes she did dilationem quaerere seeke delaies onely and to gaine time Iun. vt conatum adolescentis eluderet to put off the young mans purpose Osiand Mart. For if she might haue beene Amnons wife hee needed not to haue languished after her and haue vsed such indirect meanes and he should haue married her after or paied her dowrie neither of which was done Mar. 7. Quest. Whether this degree of consanguinitie or any othâ—r might haue beene dispensed with By occasion of these words of Thamar to Amnon which sound as though Dauid might haue giuen Thamar to Amnon to wife occasion iâ— ministred briefly to consider whether any of the forbidden degrees may be dispensed with 1. The Popes Canonists and Canonicall Diuines doe hold Contr. The degrees forbidden Leuit 19.20 can not be dispensed with that the prohibition onely is naturall and morall betweene the father and the daughter the mother and the sonne that their marriage cannot be dispensed with because they are one flesh but all the other degrees may be dispensed with for Adams sonnes tooke their sisters to wiues Iacob married two sisters Sarah was Abrahams neece Iacobed Moses mother was Amram his fathers aunt So it is their opinion that the Pope may dispense with all degrees sauing betweene the father and daughter mother and sonne as Caietan And the practise of the Papall Church hath been accordingly In Thom. 2.2 qu. 154. art 9. Emmanuel king of Portugall married two sisters Catharine Queene of England two brothers Ferdinandus King of Naples by licence from Pope Alâ—xandâ—r the 6. married his owne Aunt And Martinâ— the â— did dispense with the marriage of the germane and naturall sister 2. But this is a most grosse opinion 1. All these prohibitions are morall and natuturall for the Cananites were cast out for such abominations who were not bound to Moses Iudicialls 2. The necessitie of those times dispensed with those first marriages when there were no other to marrie with and God in respect of that necessitie gaue a relaxation saying increase and multiplie 3. The facts of the fathers cannot be excused from all imperfection yet it was Iaacobs intent to marriâ— but one Laban by his subtiltie imposed the other vpon him 4. These were the sinnes of the Heathen Among the Persians the sonnes married with their mothers the daughters with their fathers it was lawfull among the Athenians for one to marrie his sister Berosus writeth that the Gyants of the old world refrained not such marriages Caracalla said to his mother in law O that it were lawfull the impudent woman answered si libet licet imperator dat leges non accipit if you liâ—t it is lawfull for an Emperor giueth laws to others he taketh none himselfe ex Martyr 8. Quest. v. 15. Of Amnons hatred of his sister 1. Aristotle in his Problemes giueth this reason why inordinate loue is many times turned to hatred as Potiphars wife when she could not haue her desire hated Ioseph as much as she loued him and Nero after hee had abused his owne mother so hated her that he killed her The reason hereof Philosophers yeeld to be this
eightfold because the word arbaghtaim fowrefold is put in the duall number so Vatab. Pellican bâ—t that is no good reason the like word shobhghathaim seauenfold is likewise put in the duall number Isay. 30.26 and yet signifieth there onely seauenfold not twice seauenfold Iun. Indeed it is probable that the Iudge might award restitution in a greater proportion then fourefold according to the qualitie of the sinne as Prov. 6.30 The theefe if he be found shall restore seauenfold though some by seauenfold in that place vnderstand often Iun. that the theefe as often as he is found should make restitution But in this place there is no necessitie so to vnderstand the word specially seeing the punishment was aggrauated by the sentence of death 6. Quest. How God gaue Dauids Lords wiues into his bosome 1. By his Lords wiues to vnderstand women which were Gods creatures and so by the Lord God himselfe is a coact and forced exposition 2. Some by wiues vnderstand concubines and so the Hebrewes thinke that here Michol and Rizpah are vnderstood the one Saulâ— daughter the other Sauls concubine which Dauid had so also Pellic. Genevens 3. Osiander thus expoundeth that Dauid had libertie to take any of Sauls wiues or concubines as he desired though he did it not but it was not lawfull for him to marrie any of his father in lawes wiues for as it was vnlawfull to marrie the father or mother in law so also the husband or wife of the father or mother in law for there is the same degree of distance 4. Pet. Martyr by his Lords wiues vnderstandeth women vnder Sauls subiection but so any man might haue taken Sauls wiues for all had beene subiect to Saul it had beene no great priuiledge to Dauid 5. Some make this the meaning that God deliuered into Dauids bosome that is into his power and subiection Sauls wiues as the dearest things which belonged vnto him Iun. not to marrie them but to handle them at his pleasure but the phrase to deliuer into the bosome signifieth some present fruition rather then a powerfull subiection of his Lords wiues I preferre then the second exposition before that Dauid had his Lords wiues women or concubines for so Dauids wiues v. 11. are called c. 16.21 both because Michol his wife was Sauls daughter and some of his concubines also Dauid might haue 7. Quest. Whether the Lord doe here vpbraid Dauid with the benefits bestowed vpon him Whereas Saint Iames saith God giueth to all men liberally and reproacheth no man c. 1.5 and yet the Lord seemeth here to vpbraid Dauid with the benefits receiued 1. Some answer that the Apostle speaketh onely of prayer that though one should aske a thousand times of God he doth not put them by as men vse to say to importunate suitors that they had that or this graunted them before but this doth not fully satisfie for the Lord neither in prayer or otherwise is an vpbraider of his benefites 2. But the Apostles meaning is that God vseth not to cast any in the teeth as men vse to doe to shame them and reproach them God vseth a commemoration of his benefits to an other end to stirre men vp to thankefulnesse and by the consideration thereof to bring them to repentance to the which end the Lord putteth Dauid in mind here of the benefits which he had conferred vpon him Mart. 8. Quest. v. 10. How the sword is threatned not to depart from Dauids house for euer 1. Some doe extend this time vnto the comming of the Messiah that the sword should not depart from Dauids house vntill then but this seemeth to be against that rule of Gods iustice who threatneth to visite the iniquitie of the father vpon the children onely to the third and fourth generation 2. Some doe vnderstand this prophecie of Dauids posteritie which succeeded in the kingdome vntill the captiuitie of Babylon for they were continually scourged with the sword of the Assyrians Chaldeans and other nations but this threatning is rather to be referred to the domesticall bloodie contentions that should fall out in Dauids house among themselues 3. This prediction therefore was fulfilled in Dauids house al Dauids life long Abshalom killed Ammon Ioab Abshalom who did rebell against his father and Salomon put Adoniah to death so it came to passe according to Nathans words that the sword did not depart from his house for euer that is during his life for so is the word gholam sometime taken as Gen. 43.9 Iudah saith to his father If I bring him not vnto thee c. let mee beare the blame for euer that is as long as I liue Mar. 9. Quest. v. 11. How the Lord is said to haue giuen Dauids wiues that is concubines to Abshalom 1. This is said to be Gods act not that the Lord is the author or worker of any sinne but in these respects 1. Not onely because God did permit Abshalom so to doe Osiand neither did hinder him but withdrew his grace from him 2. But further because God had an ouerruling hand directing and disposing this act of Abshaloms to such end as the Lord intended 3. And this fact in Abshalom must be considered partly as a sinne partly as a punishment of sinne in which respect God had an hand in it as it serued for the chastisement of Dauid 4. Beside in euery act there are two things to be considered actio defectus the action and defect the naturall power of acting or effecting any thing is of God the defect is from man Mart. 2. But although God concurred here as a iust Iudge in the fact of Abshalom yet he is no whit therein excused for he respected not Gods will or counsell therein but of a rebellious and despightfull mind did it to disgrace his father as Iudas though Christ were deliuered ouer according to the decree and determination of God yet was lead of a couetous and treacherous mind to doe it and his sinne was not any way qualified or lessened thereby 10. Quest. v. 13. Of Dauids confession of his sinne 1. There is great difference between the confession of the righteous and of hypocrites 1. In respect of the condition of their persons the one are beloued of God by the grace of election the other are reiected 2. In regard of the end the one confesseth vnto saluation but the other vnto destruction such was the confession of Iudas 3. The manner of their confession is diuerse the one in their repentance haâ—h hope of forgiuenes the other are driuen to confesse of a seruile feare without any hope as Caine and Iudas Borrh. 2. Though Dauids contrition be short yet was it effectuall and it proceeded from a right contrite heart Saul in many words confessed his sinne to Samuel yet it was but in hypocrisie 3. Dauid saith he had sinned vnto God because he had no superiour Iudge in the earth that could call him to account Mart. 11. Quest. v. 14. How Dauids sinne beeing remitted yet
were called widdowes viri superstitis of the husband yet suruiuing But it is euident rather by the text that they were thus enclosed and sequestred vnto the day of their death Iun. 3. Yet Dauid nourished and kept them with all things necessarie because he considered that they were forced thereunto Osiand Ioseph But yet Dauid should as well or rather haue punished those which were either causes or coÌ„senters to this disgrace of which number Amasa was one who beeing then a cheife man about Abshalom was contented he should follow Achitophels wicked counsell and was himselfe a beholder of it Pellican 3. Quest. Issuing out of the former Whether perpetuall widdowhood or virginitie may be inflicted or enioyned 1. That a man is not bound to render the matrimoniall debt where the faith of wedlocke is broken by any adulterous or incestuous act it is cleare by the example of Iacob who is thought not to haue companied with Billah after Ruben had committed incest with her for Iacob saith his bed was defiled Gen. 49.3 Borrh. So also Dauid vpon iust cause refrained from the companie of those concubines 2. But it is an harder question whether the husband or the Magistrate may enioyne vnto the offending wife perpetuall widdowhood after the husbands death which I rather encline to thinke ought not to be for these reasons 1. Because the husband hath no longer power ouer his wife then while he liueth as the Apostle sheweth Rom. 7.2 If the man be dead shee is deliuered from the power of the man 2. Againe this were to denie vnto the weake partie the remedie against fornication which is marriage and so they might be occasioned to liue in sinne still and therefore the Apostle alloweth euery woman to haue her husband 1. Cor. 7. c. 3. It is against nature to inhibite the procreation of children in restraining women from marriage apt for procreation these two latter reasons are vrged by the law of Iustinian made on the behalfe of widdowes not to be enioyned widdowhood Cod lib. 6. tit 42. leg â— cum mâ—lieres ad hoc natura progenuerit vt partus ederent maxima eis cupiditas in hoc constituta est seeing nature to this end hath bred women to bring forth children and there is in them a great desire thereunto 3. Herein the Ciuill law seemeth to be more equall then the Canons which decree thus Adultera non nubat etiamsi mortuus fuerit vir eius c. the adulteresse shall not marrie no not when her husband is dead but doe penance all the daies of her life Caus. 32. qu. 7. c. 22. likewise if a man had lien with his wiues sister they did both permanere sine spe coniugij continue without hope of marriage Ibid. c. 23. so was it also decreed in the Triburian counsell that if one lay with his mother in law neuter ad coniugium peruenire potest neither of them can come to marriage Ibid. c. 29. But the Apostle enioyned no such thing to the incestuous young man that had taken his fathers wife 1. Cor. 5.1 but onely tooke a course that he should be brought to repentance Likewise the imperiall constitution ordained that if a man gaue a legacie to his wife vpon condition she should not marrie that she would enioy the gift although she did marrie and in the same imperiall constitution the Iulian law is repealed that gaue the widow libertie to marrie againe taking an oath that she did it for procreation sake the law saith tale iuramentuÌ„ conquiescat lex Iulia cedat c. such an oath shall cease and the Iulian law giue place and libertie is there giuen for the widdow without taking such oath to betake her to second marriage 4. But the example of Iepthah is vrged that according to the opinion of the most and best Interpreters did consecrate his daughter to perpetuall virginitie to the which it is answered first that Iepthah in so doing shewed himselfe ignorant of the law which alloweth the redemption both of male and female for money Leuit. 27.4 and therefore Iepthah saying he could not goe backe declareth his ignorance of the lawe in that point secondly Iepthahs daughter herein consented to her father to become a votarie and perpetuall virgin vnto God so that it was voluntarie in her and not compulsiue 5. And touching this example of Dauid in sequestring his concubines during their life these considerations are to be weighed 1. That men had greater power then ouer their wiues then now for Moses as our Sauiour saith for the hardnesse of heart allowed them to make a bill of diuorcement 2. There is a difference betweene a wife and a concubine that may be enioyned a concubine which is not to be imposed vpon a wife the one beeing as free the other bound 3. This was a particular and speciall case concerning the King these concubines offended two wayes both in committing incest and in violating the Maiestie of the King for both which they were worthie of death wherein though Dauid shewed them clemencie yet it was fit that otherwise an example should be made of them 4. The women themselues were ashamed to be seene abroad but it seemeth were contented to lead a priuate life and so to be sequestred from the world during their life 4. Quest. v. 6. Whom Dauid meaneth speaking to Abishai by thy Lords seruants 1. Some thinke that Dauid calleth Amasa Abishai his Lord because he was assigned now to be the Captaine of the host as Vriah calleth Ioab his Lord c. 11.11 Iun. But although Dauid had purposed to preferre Amasa to Ioabs place yet now seeing Amasa to be slacke and so suspecting his fidelitie Dauid had no reason to giue him such honour neither was Ioab yet actually displaced for the souldiers yet are called Ioabs men v. 7. 2. Rather Dauid vnderstandeth Ioab the Captaine of the host Genev. but that is not so like for he was Abishai his brother and at that time Abishai had the charge of the armie and therefore in that behalfe Ioab can not be said to be his Lord. 3. Therefore Dauid rather meaneth himselfe that Abishai should take his seruants Osiand which are before c. 19.41 called Dauids men 5. Quest. v. 8. How Ioab commeth to be mentioned that went not out with the host 1. Iosephus is deceiued who saith that Dauid spake vnto Ioab when he saw that Amasa came not for it is euident by the text v. 6. that Dauid spake to Abishai because he had taken a displeasure against Ioab and purposed to remooue him 2. Therfore it is like that Ioab though Dauid bid him not did voluntarily goe with his brother to assist him partly for loue vnto his people and to the King whom he saw to be in present daunger by this rebellion of Shebah Pellican partly that hee might insinuate himselfe by his diligence into the Kings fauour to retaine his place still Osiander 6. Quest. v. 8. Why Ioabs sword was loose in the
like he had taken to him before he came to Hebron but yet shee was not then accounted among his wiues as beeing not yet fully purged from her superstitious Gentilisme Mart. 4. Quest. v. 5. Why Eglah is onely called Dauids wife 1. Some thinke because shee was but of base parentage and was not by any other thing commended then that shee was Dauids wife she is so called Vatab. but there are diuers other of Dauids wiues also as Haggith Abital of whome no honourable mention is made sauing that they were Dauids wiues 2. Some thinke that this Eglah was Michol called the wife of Dauid because shee was chiefe among them as Rachel was Iaakobs principall wife and that shee was barren from that time when shee mocked Dauid chap. 6. but she might notwithstanding haue had a child before Mar. Pellic. But it is not like shee was Michol seeing shee is still called by the name of Eglah 1. Chron. 3. and the Scripture euidently sheweth that shee had no child till the day of her death 3. Some are of opinion that this Eglah was one of Sauls wiues but it was not lawfull for Dauid to marrie his father in lawes wife the same degrees beeing forbidden as well of affinitie which are of consanguinitie 4. This clause then his wife is to be vnderstood in generall that euery one of these six was Dauids wife and that he had these sonnes in Hebron by his wiues beside those which he had by his concubines 1. Chron. 3.9 Iun. 5. Quest. v. 7. Whether Abner in deedâ— went in to Rispah or were accused falsly 1. The Hebrewes thinke that Abner would haue had her to wife which they hold to haue beene a thing vnusuall and intolerable that any should marrie her that had beene the Kings wife Pellic. and therefore Salomon tooke exception to his brother Adoniah as affecting the kingdome because he desired to wife Abishag 2. Some thinke that Abner attempted not onely to haue had Rispah for his concubine but that he did in deede defloure her Mart. which Ishbosheth both tooke to be a disgrace vnto him shee hauing beene his fathers concubine and beside it bewraied his ambitious minde as aspiring to the kingdome as Absalom lay with his fathers concubines when he thought to depriue his father of his kingdome Borr. 3. But it is rather like that this was a false surmise and suspition without any ground for Abner doth afterward instantly denie it Iun. Vatab. which may also appeare by his great stomacke and indignation whose conscience would haue made him somewhat to relent if he had beene iustly charged 4. Yet Iosephus is here deceiued who saith this Rispah was Ishbosheths concubine whereas she is called in the text Sauls concubine 6. Quest. v. 8. Of Abners answer in generall 1. Some note in Abner his obstinacie that beeing reprooued for sinne could not endure it but seeketh to worke displeasure against him that did admonish him sic Mar. Genevens But it is shewed before that it is like that this was but a meere suspition of Abner 2. Yet his pride and ambition appeareth that could not abide one contumelle or reproach at Ishbosheths hand that neither reuerence to the kingdome nor yet neerenes in blood could containe him in his dutie but he must breake out into disloyaltie Pellic. 3. Beside his leuitie and inconstancie is manifest that vpon so small an occasion turneth from Ishbosheth to take part with Dauid to whom he seeketh to ioyne not of conscience because he was the Lords annointed but of displeasure against Ishbosheth Such an inconstant person was one Ecebolus Socrat. lib. 3. whom Socrates maketh mention of who vnder Constantius the Emperour was a forward Christian vnder Iulian a professed Idolater and vnder Iovinian againe he returned to Christianitie humbly crauing to be receiued and crying out calcate me sal insipidum tread vpon me as vnsauourie salt Mart. 7. Quest. v. 8. Of the meaning of Abners words am I a dogges head 1. Some referre it to Abner himselfe that he should take it as a disgrace and dishonour vnto him to be thus rebuked Mar. 2. Some haue reference vnto Dauid and the rest of Iudah in this sense that Abner should be counted as a vile person at their hands for taking part with the house of Saul Pellic. 3. Others haue relation to Ishbosheth as though he should thinke him no better then to be keâ—per and head of the dogges of his enemie namely Dauid Vatab. 4. Some make this to be the meaning thinkest thou that if I woulâ— offer my seruice to Dauid he would thinke me worthy no better place then to keepe his dogges but rather he would aduance me and haue me in honour Borr. 5. But the better sense is to apply it to the thing it selfe and the occasion offered he so saith because he was accused of incontinencie and leacherie and therein like vnto a dog and so euerie way a vile person for in these two things men are compared to doggs for intemperate lust as Deut. 23.18 Thou shalt not bring the hire of a whoore nor the price of a dogge into the house of God and for vilenesse as Dauid saith to Saul after whom doest thou pursue after a dead dog 1. Sam. 24.15 8. Quest. Of these words v. 8. Which against Iudah doe shewe mercie c. 1. Some read which was with Iudah with an interrogation as if he should haue said haue I dealt vnfaithfully with thee or fallen away from thee vnto Iudah Iun. so also readeth Montanus quod fuerim Iuda as though I had beene with Iudah 2. The Chalde thus interpreteth as though I had beene reiected or an abiect to those which are left of Iudah but here diuerse words are added 3. I preferre the vsuall reading am I a doggs head which against Iudah doe shew mercie not onely because of the consent of interpreters for so the most doe interpret laiehudah not to Iudah or from Iudah but against Iudah P.V.B.G.L. the Septuag doth omit it altogether but for that it best agreeth with the whole scope of Abners speach that he had not deliuered Ishbosheth into the hands of Dauid as followeth afterward 9. Quest. v. 8. Of Abners excuse Thou imputest to me a fault concerning this woman 1. Some so take it as though Abner should extenuate this fault which hee had committed with a silly woman that Ishbosheth had no reason in respect of his great deserts to charge him with so small an offence Mart. But it is not like that Abner would haue so eleuated this offence if he had beene guiltie of it seeing she had been the Kings concubine which thing was odious in Israel to defile the kings concubine 2. Pellican thus turneth the words as though the emphasis were in thou as if he should haue said considering I am the onely stay and vpholder of thy kingdome how darest thou reprooue me 3. But all the force of the words lyeth in the accusation it selfe as if he should say
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
which were deuoted vnto God though they were neither Leuites nor preists did vse in the seruice of God religious actions See more of the Ephod 1. Sam. c. 2. qu. 5. and c. 22. qu. 13. So Dauid here did not shew himselfe as a Preist as they say Charles the 5. in his solemne inauguratioÌ„ at Bononia did put on a linen vesture to please the Papal societie as though he were consecrated one of their preists but he put it on not onely to be the lighter and to daunce the more nimbly Mart. but to shew his deuotion 4. Yet did he not strippe himselfe of his princely robes as thinketh Mart. as Saul was naked before the Prophets that is hauing laid aside his princely robes for vnder the linen Ephod he had a silke cloake or robe for so it is said that he had a silke robe and then vpon that a linen Ephod 1. Chron. 15.17 Some doe there read in the first place a linen garment as Vatab. Genevens but the word is butz which signifieth silke and the other bar linen he had therefore a long silke robe and vpon that a linen Ephod which was girt vnto him and kept the other garment cloase from flying abroad Osiand annot 1. Chron. 15. 21. Quest. v. 17. Of the Tabernacle where Dauid placed the Arke 1. This was not the Tabernacle which Moses had made where the Altar of burnt-offering was for that was now at Gibeon 1. Chron. 22.29 but it was a Tabernacle which Dauid had prepared of purpose for the Arke before he brought it thither 1. Chron. 15.1 Mar. Borrh. 2. Peter Martyr doubteth whether the great Tabernacle at this time in Gibeon were the same which Moses had set vp 200. yeare before yea 400. yeare in the desert but it is euident 1. Chron. 21.29 that it was the same Tabernacle which Moses had made in the wildernesse which might notwithstanding be repaired and renewed as there was need 3. Dauid maketh a Tabernacle for the Arke rather then any permanent building because he had now set it downe in his mind to build the Lord an house which was afterward performed by Salomon Mar. 22. Quest. v. 18. Of Dauids blessing the people 1. Though it be not like that Dauid here and Salomon who blessed the people also at the consecration of the Temple vsed that forme of blessing which is prescribed Numb 6.24 The Lord blesse thee and keepe thee which onely was appointed for the Preists to vse yet Dauid after some other holy manner blessed the people and wished well vnto them 2. And he doth not onely wish well vnto them in words but performeth the same also vnto them in deeds making a feast vnto all the people he gaue vnto euery one a cake of bread and a peece of flesh and a bottle of wine Iosephus omitteth the wine and speaketh of a wafer cake beside the bread that should be giuen vnto euery one but the text is of more credit with vs. 3. Dauid did not shew such bountie when he was confirmed in the kingdome by the people c. 5. to shew that he more reioyced in the true worship of God then in the honour of his kingdome Mart. 4. Dauid here executeth part of the preistly part of the princely office hee blesseth as a Preist and giueth bountifully to the people as a King So Melchisedech both blessed Abraham and brought forth bread and wine vnto him herein then Dauid was a type and figure of the Messiah both king and preist after the order of Melchisedech Borrh. 23. Quest. v. 20. Of Michols deriding of Dauid 1. Michol who should haue met the King her husband as the part of kind and dutifull wiues is with amiable salutations doth at the very first shew her scornefull heart toward him Osiand Iosephus thinketh that she commended all other things but onely findeth fault with him for his dauncing but the text maketh mention onely of her words of reproach not of any commendation at all It seemeth rather that she which scorned him before in her heart looking out at a window v. 16. could not containe her selfe but must needs goe forth to meete him to tell him her mind Mart. And whereas Dauid came to blesse his house she through her foolishnes turneth his blessing into a curse Borrh. 2. She is called the daughter of Saul because indeed herein refert ingenium patris she did shew the qualitie of her father Iun. he was an hypocrite and vaine glorious and sought onely the praise of men whereas Dauid referreth all vnto Gods glorie Pellican yet in the meane time shee forgetteth how her father Saul had in like sort behaued himselfe among the prophets prophecying naked that is without his princely robes before them 1. Sam. 19.24 Mar. 3. There are three parts of Michols scornefull reprehension 1. because he had forgotten himselfe that day not retaining his princely dignitie and therefore she taunteth him with an ironicall speach how glorious was the King of Israel this day 2. Because he had vncouered himselfe in the eyes of the handmaides not that either of purpose Dauid shewed his bare and naked bodie in dauncing beeing verie bewtifull as some thinke or that his bare flesh was seene vestibus ex tripudio diffluentibus his garments in dauncing flying abroad Osiander so also Iosephus but for that he had shewed light behauiour not beseeming the grauitie of a King in so much that the very maides scorned him and made iests of him 3. Because he had so carried himselfe that there was small difference betweene him and a foole that leapeth and daunceth vp and downe or like vnto some vile person that will be hired for a little to leape and skippe to mooue sport Mar. 4. After this manner deale the carnall men of this world which hold the zeale of Gods seruants to be but foolishnesse Borrh. and the pompous prelates and Abbots of the Romanists which ride vpon their mules beeing accompanied and attended vpon as Princes doe vpon the like ground despise the pouertie and simplicitie of the ministers of the Gospel Mart. 24. Qâ—est v. 23. Of Dauids defence and answer vnto Michol 1. Michol at once committed a treble fault she derided Dauid beeing both king and a Prophet and her husband and her reproachfull speech redounded to the dishonour of God and therefore Dauid iustified that which he had done Mar. 2. Dauids defence consisteth of these three parts for as Michol had obiected three things vncomelines in not behauing himselfe as a King that he had exposed himselfe to the scorne of the maids and made himselfe equall vnto vile and base fellowes Dauid answereth vnto euery part 1. He did this before the Lord before whom Kings are as other men and therefore it was no dishonour vnto him so to abase himselfe in the presence of the King of kings 2. Remembring the mercie which he had receiued of the Lord in preferring him before Saul and his house hee could not shew himselfe too vile and low in
himselfe by that vow Mart. 2. And whereas Dauid voweth that hee will not sleepe nor climbe vp into his bed till hee had found out a place for the Lords house the meaning is not that Dauid would alwaies thinke of it and haue it in minde for otherwise his naturall infirmitie and frailnesse could not so long endure without sleepe and rest Mart. But he voweth that he will not take possession of his new habitation and dwelling place which hee had made vntill he had found out an house for the Lord Iun. 3. But notwithstanding this vow the Lord forbiddeth Dauid to goe forward in this purpose he therefore reuoketh and reuerseth his vow Controv. Whether rash vowes may be broken for if the father may call backe the vow of his daughter and the husband of the wife Numb 30. much more may the Lord dispense with the vowes of his seruants which are rashly or vnaduisedly made therefore we hold that all rash vowes as of single life voluntarie pouertie and such like which are made without warrant of Gods word by the authoritie of the same word may be reuersed as God here doth rebuke the hastie vow of Dauid 5. Quest. Wherefore the Lord would not haue Dauid build him an house v. 6. 1. The first reason which the Lord vseth is in respect of himselfe that he had dwelt in no house since he brought Israel out of Egypt and yet he was present with Israel and contented himselfe to dwell in tents he was all this while notwithstanding their Almightie God therefore in respect of himselfe there was no cause why Dauid should be so carefull to make God an house 2. Againe in respect of Dauid himselfe there was iust cause seeing there were many Princes and Gouernours before him vnto whom the Lord gaue no such commandement neither was he angrie with them for not building the Lord an house Dauid therefore should not thinke that it concerned him more then any of the rest which went before him 3. An other reason is yeelded by Salomon 1. King 5.3 why it pleased not God that Dauid should build him an house because he had warre with the nations round about and therefore he had no leisure nor opportunitie to enterprise such a great worke 4. And beside Dauid himselfe sheweth that the Lord forbad him to build him an house because he was a man of warre and had shed blood 1. Chron. 28.3 not as though it had beene vnlawfull for Dauid to fight the Lords battels or that he had beene defiled therewith but because the building of the Temple was a type of the spirituall building of the Church by Christ the Prince of peace it was requisite that the Temple should be built by peaceable Salomon that the figure and shadow might be correspondent to the bodie 5. But this was no cause as the Romanists imagine because Dauid by shedding of blood and waging of battell became irregular for then many of their Popes which haue beene warriers and warlike men should haue beene irregular yea and many of the founders of their Abbyes which had beene murtherers should haue much more incurred the same censure for Dauids warres were iust but they killed vniustly Mar. 6. But in that God would not suffer Dauid to build him an house we see that ceremonies are of no vertue or force but as they haue their strength from the word of God and therefore Ieremie reprooueth the hypocrites of his time for hauing such confidence in the materiall Temple who thought whatsoeuer sinnes they were guiltie of that they were deliuered in comming to the Temple Ierem. 7.10 Mart. 6. Quest. Whether Dauids desire to build God an house were simply in it selfe acceptable 1. That Dauid did well therein and that the Lord was well pleased with his intent and purpose Salomon sheweth 1. King 8.18 so that generally in it selfe it was a good purpose and desire but yet failed herein because hee had no particular direction from Gods word to doe it for God may approoue some acts which notwithstanding he will not haue done at all times and seasons 2. True it is that the Lord purposed to haue an house built as is euident Deut. 12.11 but the circumstance of time and place beeing not expressed they were to waite for further direction and warrant from God for it is not in these ceremoniall precepts as in morall for where any morall precept is generally propounded it must be executed without expecting any other commandement as the Apostle saith Philip. 4.8 Whatsoeuer things are true whatsoeur things are honest whatsoeuer things are iust c. thinke of these things but ceremonies and sacraments must haue a particular institution from God of which kind the building of the temple was 3. And though Dauid here be inhibited to build Gods house yet the Iewes in Haggies time were worthely reprooued for their negligence therein not that God is contrarie to himselfe in forbidding and commanding the same thing but the reason of the difference is because Dauid had no word of God to warrant this enterprise but the Iewes were commanded by the Prophets and so had the word of God which they stubburnely disobeyed 7. Quest. v. 7. Whether these words are well translated spake I one word with any of the tribes 1. Most of the Interpreters so translate the word shibtez tribes as S.L.C.V. with the rest 2. But it is better translated by a Synecdoche Iudges or gouernours the word properly signifieth scepters where the scepter beeing an adiunct of the gouernment is taken for the gouernours themselues Iun. And that this reading is best these reasons may show because it is so expounded 1. Chron. 17.6 where this place is rehearsed thus spake I one word to any of the Iudges of Israel c. 2. And beside the words following here confirme the same sense whom I commanded to feede my people but they were the Iudges not the tribes whom the Lord commanded so to doe 3. v. 11. the Lord also saith since the time that I commanded Iudges ouer my people 4. And there is great affinitie and similitude in the words betweene shibtee and shophtee 8. Quest. v. 8. Why the Lord maketh mention that he tooke Dauid from the sheepcoate The Lord to a diuerse end remembreth this here then afterward when he had committed that sinne in the matter of Vriah where the Lord rehearsing the benefits which he had done for him as how he had anointed him King ouer Israel and deliuered him out of the hand of Saul c. 12.7 vpbraideth Dauid for his vnthankefulnesse But here 1. the Lord by putting Dauid in mind of these benefits he thereby doth incourage him not to thinke that this inhibition to goe forward in his purpose to build God an house proceeded from any disfauour seeing he had heaped so many blessings vpon him but that the Lord had another meaning in it Mart. Osiand 2. And beside hereby the Lord doth stil keepe him in hope that he will haue an
some punishment is inflicted vpon him 1. The Romanists vpon this example doe ground that assertion of theirs that the sinne beeing remitted the punishment may still remaine which they make the ground of their purgatorie-paines where for a while they whose sinnes are pardoned do yet indure some torment 2. But this doctrine hath no warrant from Gods word for where God once remitteth sinnes he remembreth them no more they shall not be mentioned Esech 18.22 but if the punishment of sinne should remaine there a remembrance of sinne is also reuiued wherefore together with the sinne paena vltionis the punishment of reuenge is remitted those penalties which remaine are for the example of others and the further admonition of the parties themselues non sunt paen◠irati sed amantis Dei they are the chastisements not of an angrie but a louing God Mar. 12. Quest. Of the diuerse punishments of adulterie The punishment which is imposed vpon Adulterie is either diuine or humane and this is either Ciuill or Ecclesiasticall which shall be breifly shewed in their order 1. The Diuine censure is either that which is grounded vpon the law of nature or declared more euidently in the Scripture By the first law of nature euen the Gentiles and others before the law written iudged adulterie worthie of death as Abimelech decreed that whosoeuer touched Isaak or his wife should die the death Gen. 26.11 Potiphar adiudged Ioseph for the like suspicion though most false vnto the place prison of capitall offenders Gen. 39. Iudah gaue sentence that Thamar who had plaied the whoore beeing promised and so espoused to Selah to be burned By the positiue and written law of Moses the adulterer and adulteresse were to die though the one were not actually maried but onely betrothed Deut. 22.23 2. Humane Ciuill lawes were of diuerse sorts some were corporall in the chastisment of the bodie without death The Egyptians as witnesseth Diodorus Siculus did cut off the nose of the adulteresse and did beate the adulterer with many stripes almost to death Zalenius among the Locrensians made a law that the adulterer should loose both his eyes and it so falling out that his sonne was taken in adulterie he to satisfie the law caused one of his sonnes eyes to be put out and one of his owne as Aelianus testifieth lib. 13. Among the Germanes witnesse Cornelius Tacitus the adulteresse was stript naked her haire beeing cut off and her husband beat her vp and down with a staffe The people called Laciadae as Suidas or Placiadae did punish the adulterer about his priuie parts Some punished adulterie with publike shame and infamie as Plutarke writeth how the people Gortinei would bring them forth into publike view Plut. in Prob. which were taken in adulterie and crowne them with wooll shewing thereby their effeminate nature the Cumians set the adulteresse vpon a stone where she was mocked of all the people and then caried about vpon an asse and euer after that was in disdaine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse-rider Among the Romans the law of Augustus Caesar called lex Iulia thus prouided against those which committed adulterie 1. The adulterer and adulteresse were both held as infamous persons the adulteresse straight after she was deprehended in the fact the adulterer after he was publikely condemned 2. They lost the dowrie and marriage gift 3. The accuser in this case could not be agreed with for money as in other capitall crimes 4. The woman could not accuse the husband of adulterie but the husband the wife or her father or her brethren 5. It was not lawfull for the man to kepe his wife conuicted of adulterie but he was held as a bawde to his own wife neither was it lawfull for any to marrie her 6. By this law they were punished which did but sollicite others to adulterie 7. The souldiers which committed adulterie were discharged from their coulors Beside this ignominie and shame among the Romans such incurred the adulteresse was brought forth publikely in her husbands gowne and sometime such were condemned to the brothelhouses and stewes But Theodosius abolished that euill vse least sinne should by this meanes be added vnto sinne Some haue punished adulterie with death as the Arabians as Strabo witnesseth Among what nations adulterie wa◠punished by death lib. 16. Saletus the Cratonian made a law that adulterers should be burned aliue as Lucianus testifieth And beeing himselfe detected of adulterie hauing by an oration in his owne defense almost perswaded the people to haue compassion toward him he voluntarily leaped into the fire Among the Athenians it was lawfull to kill the adulterer taken in the deed doing as is euident in the oration of Lysias which treateth of the death of Eratosthenes the adulterer Among the Romans likewise it was lawfull so to doe in the time of Cato before the Iulian law as Seneca in his declamations putteth the case of one that disinherited his sonne because taking his wife with one in adulterie and bidding him to kill them both he refused to doe it But afterward this libertie was restrained the husband was forbidden to kill his wife taken in adulterie the adulterer he might least that men by this meanes might haue practised against their wiues Further Iulius Caesar put one to death for playing the adulterer with a certen matrone Opilius Macrinus vsed to burne the adulterer and adulteresse together Aurelianus as Vopiscus testifieth caused a souldier which had defloured his hosts wife to be rent in sunder by the toppes of trees tied to his bodie Augustus caused Proclus to die for adulterie Constantine made a law decreeing capitall punishment vnto adulterers which continued vntill the time of Hierome who writeth of a woman suspected of adulterie seauen times smitten with a sword Iustinian after mitigated this law on the part of the adulteresse Epist ad Innoc. decreeing such to be beaten with clubbes and then thrust into a monasterie but concerning the adulterer the punishment remained still Tiberius banished the adultresse 200. miles out of the citie the adulterer was expelled out of Italie and Africa And such were the ciuill punishments inflicted vpon such as committed adulterie Mart. 3. And such for the most part were the ciuill ordinances and decrees against adulterie as we haue seene the Ecclesiasticall censures were also of diuerse sorts 1. In some places they denied the peace of the Church to adulterers neuer admitting them to the communion some recieued such but after a long time of penance Cypriane misliked their rigour that vtterly denie reconciliation vnto them but altogether exclude them lib. 4. epistol c. 2 2. The Ancyrane synod imposed vpon adulterers seauen yeares penance c. 14. which the Eliberine counsell brought to fiue yeares 3. Ministers and Clergie men committing adulterie were for euer remooued from their ministerie distinct 81. c. 11.12 4. The councell of Neocaesarea decreed that if a Ministers wife fell into the sinne of adulterie hee should dismisse
politicke state which was more hindered by the adulterie of women in the confusion of families and suborning of false heires in which respect indeed the fault is greater on the womans side 2. So also it was made lawfull by some Imperiall lawes for the women to seeke diuorce and separation from their husbands as appeareth by the law of Theodosius C. de repudijs in L. Cons. 3. The Romane lawes did more punish the womans offence for the aforesaid reason because the politike state receiued greater dammage thereby 4. Parents also are there charged to giue vnto their sonnes good education but the daughters are more carefully to be kept because by their fall their fathers house is defiled 2. Now that the mans offence is the greater it may be thus argued 1. because the womans sex is weaker and so much the more to be pitied 2. The man is the head of the woman and ought to giue her a good example 3. The marriage faith is mutually giuen and therefore it is broken on the mans behalfe as well as the womans 4. Men vsually are agents and entisers of women and they are entised 3. Wherefore the best resolution is this that in respect of the mutuall bond of mariage and faith of each giuen to other the offence on both sides is equall but their persons considered the man sinneth more because he is the head And in regard of the commonwealth the womans fault is more daungerous in the confusion of families and in obtruding false and supposed heires Now yet the causes why the womans offence is counted more odious the case being the same are rendered to be these two quia viri liberius agunt non habent peccata latentia vindictam the men are more readie free to accuse their wiues women are not so forward Caus. 32. qu 5. cap. 23. beeing restrained by the modestie of their sex and the mens faults are more secret and so escape vnpunished See more of this question as likewise whether adulterie is to be punished by death to the which opinion P. Martyr enclineth here Hexapl. in Exod. qu. 8.9 vpon the seauenth commandement c. 20. but somewhat of the same question shall here be inserted 17. Quest. Whether the sinne of adulterie ought to be punished by death 1. P. Martyr laboureth by these reasons to prooue the affirmatiue part 1. Death by the law of Moses is inflicted vpon the adulterous persons Leuit. 20.10 the adulterer and adulteresse are both to die 2. The order of the commandements sheweth as much for all the transgressions of the first table as idolatrie blasphemie violating of the Sabbath and of the two first commandements of the second table as disobedience to parents murther were punished by death so also adulterie then at the eight commandement the sword staieth so likewise neither the 9. or 10. commandement were inforced with the penaltie of death 3. Seeing adulterie is more against the politike state then theft simply it should rather be punished by death then the other for who had not rather loose part of his goods then his wife her honestie many intricate questions doe arise as whether by diuorce the band of marriage bee dissolued whether it be lawfull to marrie after diuorce whether the innocent party only is to be suffered to marrie whether the parties offending ought to be reconciled 5. By the lenitie of punishment adulteries encrease and this vice groweth to be publike and common Contra. 1. That law of Moses was iudiciall and politike it specially concerned the policie and state of that commonwealth as shall be shewed afterward therefore it simply bindeth not now 2. Neither doth the sword beare sway now vnder the Gospel in the punishing of the transgressions of all the former commandements vnto the seauenth by death for it were too much rigour to giue sentence of death for euerie breach of the Sabbath or for euerie disobedience to Parents neither doth the sword stay at the 8. commaundement for some kind of theft by the lawe of God is iudged worthie of death as followeth presently to be shewed and some kind of false witnesse for he was to be done vnto as he thought to doe vnto his brother Deut. 19.18 If hee were a false witnesse against his brothers life his owne life should be payed for it 3. Adulterie is more against the commonwealth then simple theft but not then euerie kind of theft And there are fowre kinds of theft by the law of God censured by the sentence of death 1. theft of men Exod. 21.16 2. theft with violence as breaking into an house Exod. 22.3 and of the same sort is all kind of robberie 3. sacriledge the stealing of things consecrated to holy things which was Achans case Ios. 7.4 and wanton theft when one stealeth not of necessitie to satisfie his hunger but of wantonnesse as he which hauing many sheepe of his owne tooke his poore neighbours onely sheepe 2. Sam. 12.3 Dauid iudgeth such an one worthie of death 4. Such questions are not superfluous and vnnecessarie for then our blessed Sauiour would not haue medled with them to shew in what cases it was lawfull for a man to dismisse his wife and marrie another Matth. 5. and 19. 5. It is not for that adulterie is not punished by death but because either straight punishments are not laid vpon adulterers and too much lenitie is shewed that this sinne so ouerfloweth in the world 2. Now on the contrarie it may thus be reasoned that adulterie is not now necessarily to be sentenced by death 1. Moses Iudicials doe not now necessarily bind but in regard of the morall equitie of them P. Martyr saith non magis not astringere ciuiles leges c. quà m cermoniales but that cannot be safely affirmed for Moses ceremonialls are absolutely and simply abrogated and to reuiue them were to violate and infringe the libertie of the gospel but the Iudicialls are left indifferent Christian Magistrates as they are not simply bound to retaine them so they may vse them as they see it to bee fitting to the commonwealth Now that this was one of the Iudicialls of Moses it is euident by this because it was peculiar to that state and pollicie that the tribes and families should be distinguished and not confounded or mixt together therefore it was fit that adulterie should be seuerely punished by the which commeth the confusion of houses corruption of blood subornation of false heires 2. Other iudiciall and penall lawes annexed to the morall precepts are not nowe in force as to put to death euerie one that violateth the Sabbaticall rest or euery one that is stubburne against their Parents 3. By Moses lawe onely that adulterie was punished which was committed with an other wife Leuit. 20.10 for the man to take a concubine to his wife or one wife to another was not then counted adulterie nor yet was punished by death for then it would follow that Abraham Iacob Dauid with others vnder
the law that had many wiues or some concubines beside their wiues liued in adultery which is no waies to be admitted and the word adulterium properly signifieth alterius adire thorum to goe vnto an others bedde But now seeing Adulterie is either simplex simple when one of the parties is married or duplex adulterium double adulterie when both parties are married there is no warrant from Moses lawe to punish single adulterie on the mans behalfe with death 4. Our blessed Sauiour Ioh. 8.11 did dismisse the adulterous woman not giuing direction that she should be stoned to death But here diuerse answers are made 1. That because they came to tempt Christ either to accuse him of too much seuerity in condemning her and so he should loose the fauour of the people who commended him for his clemencie or as a transgressor of the law if he freed her he doth so answer the Pharises as that they should neither way haue aduantage against him 2. He doth not condemne her because he medled not with the Magistrates office 3. He sawe her penitent and therefore absolueth her 4. He was no witnesse of her sinne and therefore could not accuse her Mart. Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe they could haue taken no exception vnto Christ in ratifying of Moses law if it had pleased him that the rigour thereof should haue remained still therefore that was not the cause of his silence therein 2. Though as a Magistrate he would not inflict punishment yet as a teacher hee might haue giuen direction as he did in an other case concerning the bill of diuorce Matth. 19. 3. The inward repentance did not dispense with the outward punishment which was for the example of others 4. Christ needed not in this case to bee a witnesse for there were other witnesses beside that said she was taken in the verie deed doing yet though he neither tooke vpon him to be witnes accuser or iudge in this case our Blessed Sauiour might and in all liklihood would haue giuen direction to take a course according to Moses law if his will had beene to haue that obserued as a perpetuall lawe 5. Wherefore this is most probable that although our blessed Sauiour by this his silence intended not altogeâ—her to abrogate Moses lawe yet it pleased him well it should not be so rigorously executed when he said let him that is among you without sinne cast the first stone at her lib. â— ad Poll. c. 6 7. This place is by Augustine vrged to the same end to shew that adulterie is not necessarily to be met withall by death And in an other place he maketh this application of it that Christ beeing two wayes vrged by the Pharisies if he bid her to be stoned to death they would accuse his seueritie if he set her free they would blame his lenitie therefore Christ giueth such an answer as might preuent both these exceptions in that he saith let him that is without sinne c. iustitiae vox est â—om 10. ser. 47. puniatur peccator sed non à peccatoribus c. let the offender be punished but not by them which are likewise offenders audiamus etiam mansuetudinis vocem c. let vs heare also the voice of clemencie neither doe I condemne thee not that Christ did winke at sinne sed damnauit non hominem sed peccatum he condemned not the partie but the sinne saying Goe sinne no more 6. S. Paul also whereas the lawe of Moses decreeth him to be put to death that should lie with his fathers wife Leuit. 20.11 yet maketh no mention of any such punishment to be imposed vpon the incestuous young man that had taken his fathers wife 1. Cor. 5. and 2. Cor. 2. If it be answered that the Christians had no beleeuing Magistrates then but the sword was in the hand of Pagans yet in such ciuill punishments it was the Apostles mind that they should submit themselues to the ciuil power for he was the Minister of God to take vengeance on him that did euill Rom. 13.4 7. Wherefore it is euident that no certen punishment is appointed vnder the Gospel for adulterie but that it is free for euery state to punish it either by death or by some other grieuous censure according to the qualitie of the sinne As the Egyptian law was to cut off their noses and to disfigure them the Germanes beate them with cudgels Tiberius banished them By these or any like courses adulterie may be sharply enough punished only the fault is when by too much lenitie and conniuence men make but a sport of this sinne 18. Quest. v. 14. Of Nathans words to Dauid thou shalt not die 1. There are three kinds of death a naturall end a violent death and euerlasting death in the next world from these two last Dauid is deliuered that neither hee should die eternally nor presently by the sword or by Gods hand as he had cause to feare Mart. 2. Wherein the Lord sheweth him meâ—cy in reuersing the sentence which he had giuen against himselfe before Borrh. 3. And thus much is insinuated that he should not die for this but others of his housâ— as his child in whome he seemed in some part to die Mart. and though he should not die yet hee was to endure amariora morte things more bitter then death Pellican 4. And here appeareth the difference of the law which in Dauid saith he was the child of death and of the Gospel which by Nathan saith thou shalt 〈◊〉 die Borrh. 19. Quest. v. 14. How Dauid is said to haue caused the enemies of God to blaspheme 1. Some vnderstand it of the peruerse and wicked men in Israel that would take occasion hereby to accuse the Lord of iniustice for preferring Dauid before Saul who was not detected of â—ny such sinne of adulterie But they properly could not be said to be the enemies of God he meaneth such as were professed aduersaries 2. Pet. Martyr referreth it to the triumph of the Ammonites who put the Israelites to flight and slewe diuerse of them together with Vriah and so thereby were occasioned to insult against God 3. Vatablus expoundeth it thus that they should blaspheme God because he had set vp a wicked man to be king 4. But the better sense is to vnderstand it of the generall reproach of religion that the Gentiles seeing Dauid commit such sinnes as were odious among theÌ„ should thereby take occasion to condemne the religion it selfe as false and not him to be true God whom they worshipped Borrh. 20. Quest. v. 14. Why the child dieth borne in adulterie 1. The children may temporally and corporally be punished for the sinnes of their parents who themselues are touched when they see the miserie of their children Osiand 2. But none shall suffer for an other eternall punishment Mart.
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
the Prophet Dauid saith directly Psal. 139. thou vnderstandest my thoughts long before He hath an other assertion as dangerous That the election of things to be done is in vs the perfection and consummation of the concurring operation of God whereas the Apostle saith that God worketh in vs both the will and deede Philip. 2.13 of his good pleasure 3. But that distinction of Damasus is not to bee misliked whereby he diuideth Gods prouidence into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission and concession for Gods prouidence is seene in willing and acting of good things his permission in suffering euil things to be done not by a bare permission in leauing men to themselues to doe altogether what they list but in vsing them and ouerruling them This concession he further maketh of two sorts diuiding it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oecomicall or disciplinarie concession in leauing his children sometime to themselues for their further instruction there is an other concession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute and finall whereby he suffreth the wicked and inccorrigible finally to fall without recouerie 2. In the other extreame are they which so hold the diuinâ— prouidence as that they bring in a fatall necessitie But God constraineth no mans will for if it be forced it is not a will which willeth freely But here there is a threefold libertie of the will to be considered there is libertas à coactione a libertie and freedome from coaction in all men good and bad libertas à peccato a libertie from sinne that is from the dominion thereof when the will is regenerate and libertas à miseriâ— a liberâ—ie and immunitie from misery which shall be in the kingdome of God when we are glorified But a libertie à necessitate from a kind of necessitie man now hath not he cannot choose but sinne Adam before he fell had this libertie also for it was in his power not to haue sinned if he would but now a necessitie of bondage and corruption is laid vpon his posteritie but yet the mind of naturall men worke freely in respect of any violence constraint or coaction 9. Quest. v. 16. Of Cushai his salutation to Absalom God saue the King whether therein he did well 1. Some to excuse this fact thinke that Cushai saying let the King liue that hee meant eternall life wishing that Abshalom might take such a course as might not hinder his saluation but the meaning of this phrase in saluting of their kings was nothing else but to wish them prosperitie as the Chalde interpreter readeth 2. Some thinke that Cushai here lied euidently mâ—ntitur impissimo tyranno he lied vnto this wicked tyrant seeming as though God and all the people of Israel had chosen Abshalom and he taketh that miscreant-companie for the Church of God Martyr so also Iosephus sheweth how he vseth two reasons for his dissimulation one because God had chosen Abshalom king the other the kingdome was not devolued vnto a straunger but descended vnto the sonne But seeing that Chushai herein followed Dauids direction and immediately vpon his prayer I cannot thinke that Dauid would be the author of such palpable flattâ—rie 3. Osiander thinketh it was mendacium officiosum an officious lie which was no sinne but euerie lie is sinne as is shewed before qu. 11. c. 15. 4. Therefore as I there resolued with Iunius Chushai rather deludeth Abshalom with ambiguous speach and vseth a kind of ironia Borrh. speaking by the contrarie and all this was thus disposed diuina prouidentia by the diuine prouidence Chushai cannot be excused from some humane infirmitie in this his dissimulation yet it is too much to charge him with lying and flatterie for he sought not any aduantage to himselfe as flatterers do but only the safetie and preseruation of the Lords annointed In respect whereof excusandus est à tanto si non à toto he may be excused if not altogether yet from so great a sinne Pellican as in the imputation of lying and flatterie See more hereof before qu. 11. c. 15. 10. Quest. v. 19. Of the truth of Chushai his speach as I serued thy father so will I be before thee 1. True it is that when good Magistrates are remooued and worse come in their place we must yeeld obedience vnto them in all lawfull things so long as they commaund not things contrarie to the word of God As the Romans were obedient to Iulius Caesar after he had spoiled them of their libertie and to the Emperor Phocas hauing slaine Mauritius 2. But the case is diuerse here for neither was Dauid dead and therefore Abshalom was an vsurper his father yet liuing and other Princes haue not the expresse word of God for their gouernment as Dauid had who was anointed by Samuel and therefore the people here were to obey none other but Dauid 3. The like may be said when good Ministers are expelled alij instituuntur non ita boni and others not so good are set in their place all good meanes must be vsed by prayer and such like that good Ministers be not cast out sed si alij substituuntur audiendi sunt but if others be substituted in their place they must be heard as long as they preach the truth Mart. 11. Quest. v. 21. Of Achitophels peruerse counsell to Abshalom to goe in to his fathers concubines 1. Achitophel giueth counsell contrarie to the word of God he would haue Abshalom lie with his fathers concubines or wiues which was forbidden by Gods law but he respecteth his owne profit more then the glorie of God 2. For this was his pollicie to make Abshalom odious to his father that there might be no hope of reconciliation for he feared least if that Abshalom should be receiued to his fathers fauour all they that tooke his part should goe to wracke 3. This was very probable but not necessarie for though Ruben had defiled his fathers bed yet Iacob did not vtterly cast him off from beeing counted among his brethren though he depriued him of his birthright And Dauid notwithstanding this villanie yet altogether withdrew not his affection from his sonne as appeareth by his mourning for him 4. The Hebrewes thinke that Achitophel herein did reuenge his own quarell because Dauid had committed adulterie with Bathsheba who was Achitophels neece by his sonne Eliam who was the sonne of Achitophel and is numbred among Dauids worthies c. 23.14 5. This Achitophel was such another craftie man and wicked counseller to Abshalom as Ionadab before was to Amnon If Dauids house were not void of such flaterers and wicked counsellers it is no maruell if they abound in Princes Coures in these daies 6. Abshalom here now bewraieth himselfe by this abominable act that he was not reuenged of Amnon so much for his incest as of malice and spight seeing here he committeth more grieuous incest himselfe Mart. 7. But this fell out by Gods prouidence as the
fell in the chase as they fled Ioseph 2. And the wood deuoured them while they ranne among the trees and fell vpon the stubs Iun. 3. And tumbling into ditches and pits and caues vnknowne Pell 4. The wild beasts also might help to deuoure and consume them Ch. who are by a metonymie vnderstood by the wood Borr. 5. And whereas twentie thousand fell by the sword ver 7. and more were consumed by the wood then by the sword the whole number in all exceeded 40. thousand Osiand 10. Quest. Of Absaloms hanging by the haire in the oake v. 9. 1. Wherein Absalom delighted and was most proud of therein is he punished he is hanged by the haire which he nourished and kept long of purpose to glorie in it c. 14.16 Gods iustice herein appeareth that punisheth a man wherein he sinneth Osiand 2. Euerie creature is readie to take reuenge of the wicked the oake taking hold aboue and the mule going away vnder him doe both conspire to punish his wickednesse the oake had boughs winding and wrapping one within an other like vnto a bramble or bush he was caught by the haire in the oake as Abrahams ramme by the hornes in the bush Gen. 22.13 where the same word seboch is vsed with a litle change in the prints 3. Absalom hanged aloft betweene heauen and earth as accursed of God as that kind of death was accursed by the law of God the like shamefull death came Achitophel to for the like sinne of rebellion and disobedience and Iudas afterward of whom Achitophel was a type that after he had betrayed Christ hung himselfe Borrh. 11. Quest. Out of v. 11. Of the reward promised by Ioab to him that brought tydings of Abshaloms hanging by the haire 1. The reward promised by Ioab to the souldier was not 50. shekels as Iosephus but tenne shekels and a soldiers girdle which was a signe of strength and valour and an ornament and ensigne of honour Osiand 2. The shekel here is to bee valued at the rate of the common and vsuall shekel which was but halfe so much as the shekel of the Sanctuarie which waighed 20. gerahs Exod. 30.13 the gerah waighed 16. barry cornes the common shekel then waighed 10. gerahs that is an 160. barley corns which maketh two drachmaes and somewhat more that is a quarter of an ounce the fourth part of a doller containing an ounce of siluer about 14. pence sterling Osiander then is deceiued that here iudgeth the shekel to be in value and weight equall to the doller 3. Iosephus also is here in an errour that so reporteth this storie as though Ioab should haue offred the soldier these shekels to go and thrust Absalom through whereas he only saith it was in me or with me that is in my power to haue rewarded thee 12. Quest. v. 13. Of the souldiers answer to Ioab 1. Some read If I had committed a trespasse against his soule because the affix hath the letter of the pronoune which signifieth his which is vaf Osiand but it retaineth the vowel of the affix of the first person which is chirik which is more to bee regarded benopshi therefore it is rather to be read my soule 2. Which Iunius vnderstandeth to be ex meipso of my selfe that is of mine owne head but rather hee signifieth that it should haue beene with the danger of his life Vat. B. 3. The third word sheker is not generally to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. if I had done this wickednesse or vniust thing but it signifieth a lie A.P. or falsitie C. Iun. both in that he should haue done falsely in going against the kings commaundement V. as also in denying the fact afterward so telling a lie Iun. which yet he could not haue hidden because the king by his wisdome would haue searched it out 4. And the last words are better read with an interrogation wouldst thou haue stroue against it that is haue opposed thy selfe against the kings sentence in my defence I.V. then to read them affirmatiuely thou wouldest haue stood against me thy selfe as it is vsually read for the souldier would not haue so vnmannerly charged his generall to his face 13. Quest. Why Ioab taketh three darts 1. The Hebrews think that Ioab did this because he had thrice dissembled with Dauid with the Elders of Israel and with the 200. whom he had seduced c. 15.11 2. But it is more likely that Ioab did remember how thrice he had broken his faith after he had reconciled him to his father Pel. first when he plaied those pranks in burning Ioabs corne while he dwelt in Ierusalem and afterward when he stole away the hearts of the people and accused his fathers gouernment after he was admitted to his presence and thirdly when he rebelled making his father to beleeue that hee went to Hebron to pay his vow 3. Or rather this might be because Absalom had committed three great sinnes murther against Amnon rebellion against his father and incest in lying with his wiues Osian 4. Or because Absalom had three kinds of death he was thrust through of Ioab and afterward killed of his men and lastly ouerwhelmed with stones 5. But these coniectures need not for he took three darts to make sure work that he might throughly dispatch him 14. Quest. Whether Ioab sinned in killing Absalom contraâ—y to Dauids charge 1. Some think that Ioab the yong men sinned in killing Absalom because the king had otherwise charged them Osiand 2. But I rather encline to their opinion which commend in this act the faithfulnesse iustice and wisedome of Ioab and vpon these reasons 1. Ioab had good experience of Absalom alreadie whome he had twice reconciled to his father and still broke his faith and therefore had no hope of his amendement 2. He had Gods warrant beeing now a cheife Iusticiarie in the battell to put to death a murderer not onely of Amnon but by whose meanes twentie thousand of the Lords people were slaine beeing now offered of God into his hands neither needed any witnesses to conuince him the euidence of the fact shewing it self Pellic. 3. He knowing that Absalom would be still a dangerous man to the whole state thinketh it best to take him out of the way preferring the safetie of the whole commonwealth before the priuate affection of the king 4. And that Ioab herein offended not appeareth both for that Dauid neither expostulated with him after the battell neither when he accused Ioab to Salomon for the murther of Abner and Amasa made he any mention of the killing of Absalom Bor. 15. Quest. Out of the 17. v. of Abshaloms manner of death 1. Absalom beside the smiting through with darts was also stoned by Gods iust iudgement by whose lawe they which were disobedient to their fathers and mothers were stoned to death Osiand 2. This was also a iust punishment of Absaloms pride that as he had beene too much giuen to ambitious ostentation while hee liued and to