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
the bridle of tribute L. Pellic. Rupert but this we refuse for the same reason 3. The Septuag thus hee tooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the separated part but the Hebrew word hath no such signification 4. Some giue this sense he tooke away the commoditie of the riuer Chal. or the bridle of the passage of water Pagn because the water is by pipes and conduits drawne euerie way as with a bridle but this signification agreeth not with the word Ammah 5. The best interpretation is to vnderstand it of the taking of Gath a cheife city of the Philistims as may appeare by comparing this place with 1. Chron. 18.1 But the reason of this interpretation is diuersely rendred 1. Osiander taketh ammah here to signifie a cubite and so Dauid tooke away the bridle of the arme or cubit that is the dominion which the Philistims had ouer Gath and the townes adioyning 2. Pet. Martyr thus applyeth it because the smaller townes are as daughters and the great citie as a bridle the meaning is that Dauid tooke Gath which was as a bridle to the rest and the villages hee also tooke as the daughters 3. But Iunius commeth neerer the sense taking Ammah here for the proper name of an hill among rhe Philistims where Gath stood of which word Amma and Gor or Gerar commeth the word Amgar the name of an hilly tract among the Philistims whereof Plinie maketh mention lib. 5. c. 13. So then by the bridle of Ammah is vnderstood Gath the cheife citie in that hilly coast of the Philistims which was as a bridle and defence and fort vnto all the countrey Ammah is found also to be the proper name of an hill cap. 2.24 6. Here spiritually in Dauids victorie is shadowed forth the spirituall kingdome of Christ by the power whereof the bridle of sinne and Sathan is taken away that they shall haue no more dominion ouer the seruants of God 2. Quest. v. 2. He smote Moab Wherefore Dauid smote Moab whose land the Israelites were forbidden to meddle with when they came out of Egypt 1. The Hebrewes thinke that whereas Dauid when he was pursued of Saul had left his father and mother with the King of Moab 1. Sam. 22.3 he had put them to death and therefore Dauid taketh this reuenge of them in killing two parts of them and sauing the third aliue But there is no such thing euident in the Scripture and therefore small credit is to be giuen to such vncertaine narrations 2. The Israelites were indeede charged not to meddle with the Moabitâ—s countrey nor to prouoke them to battell For 1. They were then as friends to Israell but now by many wrongs ius fraternitatis infregerant they had broken and violated that brotherly right and amitie which should haue beene betweene them Pellic. 2. The Moabites had hired Baalim to curse Israel and did not releiue them with bread and water and therefore they were forbidden to make any peace with them Deuter. 23.6 Afterward in the time of the Iudges the Moabites oppressed Israel when the Lord stirred vp Ehud who killed Eglon king of the Moabites Iudg. 3. therefore Dauid had iust occasion of warre against them Mart. 3. Though Dauid had receiued some kindnesse at the hands of Moab in the dayes of Saul either that king was now dead or Dauid was not in respect of priuate friendship to spare that whole wicked nation against Gods commaundement Osiand 4. And that commandement was giuen to the Israelites then reseruata subiugatione ad tempora Dauidis because the subduing of them was reserued for Dauids times Borrh. 5. And yet although Dauid did put two parts of the inhabitants to the sword he did it not to take possession of their countrey or distribute their lands but onely made them tributarie Mart. 3. Quest. v. 2. How Dauid measured Moab with a coard 1. The most thinke that it is not literally to be taken as though Dauid did measure them with a line or coard and therefore thinke that this is a similitude taken from the measuring of ground for so the Hebrewes did diuide their inheritance by line Osiand or from carpenters that with a line strike their timber where they purpose to hewe it off Borrh. And hereby is signified that Dauid ordained them to destâ—uction mensura certissima by a most certaine measure and number Vatab. and hereby also is shewed into what subiection and seruitude they were brought as conquerours vse to diuide the land which they ouercome quae per mensurationum funiculorum adagij mere intelligitur which their seruitude is vnderstood by this adage or prouerb of measuring by roapes Pellican sic eos distribuit ad placitum suum he doth diuide them at his pleasure as he which measureth ground Rupert 2. But there is nothing to the contrarie why it may not literally bee interpreted that Dauid did indeede measure them out by line to destruction as Iunius interpreteth he measured them that is their region and countrie with a coard 1. The Scripture is to be taken according to the literall sense alwaies where there is no inconuenience to the contrarie as there is not here 2. Here is no note of similitude expressed as with a coard 3. The description in that first mention is made of a coard in generall then it is subdiuided into two coards for destruction and one cord to saue aliue rather giueth that it must be taken literally 4. The words next following doe approoue this sense he measured them with a cord and cast them downe to the ground that is he diuided the region into three parts and cast downe the cities and townes downe to the ground in two parts and put the inhabitants to the sword the cities in two parts of the countrie were best allotted out by line and measure and so the people together with their cities and townes were measured 4. Quest. v. 3. Of Dauids battell with Hadadezer king of Zabah and the occasion thereof 1. This Hadadezer called in the Chronicles Hadarezer is said to bee king of Sabah where Iosephus saith the people called Sapheni inhabite a large countrey beyond Taurus betweene the two Armenias 2. This Hadadezer the most thinke went to recouer his border at the riuer Euphrates and to inuade Iudea so Mart. Vatab. B.G. with the rest Iunius thus interpreteth when he went to turne backe his hand towards the riuer Euphrates that is not when Hadadezer but when Dauid went to repell the forces of Hadadezer who was to passe through some parts of Dauids countrey as he went to fight against Tai the King of Hamath as is shewed afterward ver 10. Iun. But the former interpretation seemeth to be the more agreeable by comparing this place with that 1. Chron. 18.3 where it is thus said as he went to establish his hand or power which cannot be vnderstood of Dauid for the border or bounds of his kingdome yet extended not so farre Iunius there readeth when Dauid went ad inijciendam
many things by the instinct of Gods spirit whereof no reason can be yeelded we must not rashly censure his acts Borrh. 3. Quest. v. 14. Who it was that bowed the hearts of the men of Iudah 1. Some vnderstand it of Zadock and Abiathar that one of them bowed the hearts of the people and perswaded them Vatab. but the word beeing put in the singular number cannot bee referred to them beeing two and ioyned together in this commission 2. Some vnderstand it of Amasa that he bowed their hearts Pellic. 3. But it is better applyed to Dauid that he by this friendly message and gentle speech perswaded them Iun. for otherwise he needed not to haue sent Zadock and Abiathar to all the elders of Iudah v. 11. but to Amasa onely 4. Quest. v. 20. How Shemei came first of all the house of Ioseph beeing of Beniamin 1. Some by the house of Ioseph vnderstand the rest also of the tribes of Israel who were sometime preserued by Ioseph and therefore he was as the author and father of them Osiand but this is not vsuall in Scripture by the tribe of Ioseph to vnderstand all Israel neither did Shemei preuent all the tribes for Iudah came before him v. 15. 2. Some doe comprehend Beniamin vnder Ioseph because they had both one mother Pellic. yet were they two distinct tribes and one was numbred with the other 3. Some also thinke that by Ioseph he meaneth Ephraim Manasseh and Beniamin because they all marched vnder Ephraims standerd Num. 2.18 Vatab. Geneven but that is not like for now they did not march in that order 4. Wherfore this is the better reading that he came before the house of Ioseph not first of the house that is though his tribe of Beniamin was situate further off from Iordan then the tribes of Ioseph as the king now came from Mahanaim to Iordan yet he to expresse his dutie and ioy came first and before them Iun. 5. Quest. v. 23. How Dauid performed his oath made to Shemei for his life Though Dauid afterward 1. Kin. 2.8 gaue Salomon charge concerning Shemei yet he broke not his oth Reconcil for 1. Dauid onely sweareth concerning himselfe and his time that he for his part would take no reuenge on him but leaue him to the iudgement of an other Iun. Bor. 2. He pardoned his former fault but conditionally that he should take heed he offended not afterward Pelli 3. And so indeed Salomon did not simply put him to death afterward for his sinne against his father but for that being confined to a place h◠broke the kings commandement and so the king tooke occasion by this meanes to doe iustice vpon him Osiand 4. Dauid hauing himselfe vpon the confession of his fault found mercy and forgiuenes with God doth also imitate the Lord therein in forgiuing Shemei vpon his submission beeing therein a type of Christ who was readie to receiue all that came in humilitie vnto him Borrh. 6. Quest. v. 25. Whether it be meant of Dauid or Mephibosheth that hee came to Ierushalem 1. Some vnderstand it of Mephibosheth and read thus when he was come to Ierusalem and met the King and make this to be the meaning when Mephibosheth being at Ierusalem had met the King Geneven but beside that this were an improper speech to say when he was come to Ierusalem if he did not go out of Ierusalem at all as yet also Dauid was not come to Ierusalem as appeareth by Barzillais speech ver 34. what time haue I to liue that I should go vp with the King to Ierusalem 2. Some other read thus whē he came from Ierusalem Osiand but beside that in this sense an other word is here vsed iatza to goe out as c. 20.10 but bo is to go in which is the word here vsed the phrase will not beare this sense for the name of the place without a preposition betokeneth to the place as v. 34. 3. Therefore it is better vnderstood of Dauid that when he that is the King was in comming to Ierusalem Mephibosheth met him Iun. Pellic. 7. Quest. v. 29. Why Mephibosheth saith that they were all of Sauls familie men of death that is worthie to die 1. Some referre it vnto the crueltie which Saul and his had shewed toward Dauid in persecuting him and vsurping the kingdom Pellic. But seeing Dauid did reuerence Saul as the Lords anointed while he liued and would not lay his hands vpon his person nay he put to death him that vaunted he had killed Saul 2. Sam. 1. there was no reason that the posteritie of Saul should incurre the sentence of death for any offence that Saul had committed 2. Therefore it is better vnderstood of the attempt which Ishbosheth made in holding the kingdome against Dauid Osiand 3. And withall Miphibosheth seemeth to haue taken part with him and to haue beene accessarie to that cōspiracie dwelling at that time with Machir of Ladebao beyond Iordan where Ishbosheth remained at Mahanaim Iun. 8. Quest. v. 29. Whether Dauid offended in diuiding Miphibosheths lands and not restoring the whole vnto him 1. The most doe accuse Dauid here of ouersight that hearing the truth how Ziba had falsely accused Miphibosheth doth yet award halfe of the land to that vnfaithfull seruant yet they doe extenuate Dauids fault partly because that Dauid by his Kingly authoritie might as he saw cause reuoke and suspend that which before hee had freely graunted to Miphibosheth Osiand And that Dauid maketh some part of amends in restoring part though not all as also he had thereto Miphibosheths consent who was contented at the Kings pleasure to haue parted withall Pellican 2. Some goe yet further and say this fact of Dauids in not restoring Miphibosheths lands knowing the truth was much worse then his first ouersight in taking them away vpon a false suggestion Genevens But that can not be for Dauid reuoketh the former sentence and maketh restitution though in their opinion not fully and therfore this latter error could not be worse 3. The Hebrewes are yet more seuere and say because Dauid broke his oath made to Ionathan and diuided Miphibosheths land that afterward his kingdome was deuided in Rehoboams time ex Pellican 4. But all this is surmised vpon a false ground for Dauid doth not here make an equall diuision of the land as vnto two owners but his meaning is that Ziba should occupie the land to halues to Miphibosheths vse as he had appointed at the first c. 9.10 and therefore Dauid expressely saith I haue said hauing relation to his first order which he had made And in this sense Dauid is to be vnderstood why speakest thou any more thy words or of thy matters not that hee cut him short as Borrh. but in a manner he saith I accept of thine excuse thou needest say no more Iun. Some thinke that Dauid was ouerseene because he punished not Ziba beeing now present But Dauid that before pardoned Shemei no maruell if he
let slip this ouersight in Ziba 9. Quest. v. 36. Of these words Thy seruant will goe a little way ouer Iordan c. 1. Some thus vnderstand the words Thy seruant hath gone but a little ouer Iordan and wilt thou for so small a seruice giue me so great a recompense Iun. but this is not the meaning for it is expressed before v. 32. what seruice Barzillai dad done to the King in maintaining and cherishing him and hee could not be ignorant that the King made him so freindly and franke an offer in that regard and beside the word iaghabor is put in the future tence and therefore rather signifieth I will goe ouer then I haue gone ouer 2. Therefore I preferre the vsuall reading that he would goe a little with the king to bring him on his way as before v. 31. it is said he went ouer Iordan to conduct him and then hee would craue leaue to returne Genevens Vatablus Osiander 10. Quest. v. 35. Vpon these words Can I heare any more the voice of singing men and singing women 1. It seemeth that in Dauids Court while the King was at dinner that hee had musicke played before him and sung both with voices and vpon instruments Osian 2. Which although it was not commanded yet was it tolerable and permitted Pellic. and there is no doubt but that there is a commendable vse of Musicall harmonie euen for recreation and delight for as it is lawfull to feed other senses as the tast not onely with the sauour of necessarie food but also with pleasant rellishing for repast as Isaak longed to haue wild flesh which we call venison to be prepared for his tast so also we may please the other senses as of hearing Of the abuse◠and likewise lawfull vse of musique so that all things be done in measure and sobrietie 3. Musicke may be abused and that two waies either to superstition as in adoring and countenancing Idolatrie as the King of Babel set forth his abominable Idol Dan. 3. withall kind of instruments of Musicke or to wantonnesse as the Prophet reprooueth the people because the harpe viole timbrel and pipe were in their feasts Isai. 5.12 so also Amos 6.5 There is also a commendable vse of Musicke either to vse it to the glorie of God as Dauid brought the Arke to Ierushalem with the sound and harmonie of all kind of instruments 2. Sam. 6.5 or else for honest recreation either in feasts or otherwise as Salomon yet remaining in his wisedome had men-singers and women-singers Eccles. 2.8 4. But this libertie which Dauid had is not to be vrged too farre to patronize the licentious vse of Musicke they which herein alleadge the example of Dauid let them also imitate him in his patience and meeknesse in aduersitie and affliction Pellic. 11. Quest. v. 40. Of the halfe part of the people of Israel which were with Dauid 1. Some read not halfe the people of Israel but a part of the people of Israel Iun. but the word chatzi is vsually taken for the halfe part as c. 18.2 though half of vs were slain and in many other places 2. Therefore the vsuall reading is rather to be followed the halfe of the people Chald. as the Sep. also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also the rest of the Interpreters 3. Yet the precise halfe is not to be vnderstood but onely a part that whereas Iudah wholly was with King Dauid yet Israel but in part in regard either of Iudah or the rest of Israel which were not yet come and this part of Israel were they which held with Dauid and fell not from him and such as were now come and reconciled to him as the thousand of Beniamin that came with Shemei Iun. Vatab. 12. Quest. v. 44. Of the contention betweene the men of Israel and of Iudah about Dauid 1. Whereas they which before had left and forsaken the King doe now striue which should be the most forward in bringing him againe beside the inconstancie and leuitie of the people here to be noted Gods prouidence is to be considered in swaying the affections of the people toward Dauid which were of late estraunged from him with so great hostilitie that Dauid might acknowledge that his state and kingdome depended onely vpon God Pellican 2. The men of Iudah alleadge two reasons in their defense both because they were nearer in kinred to Dauid then the Israelites and for that their affection was more sincere for they respected not their owne profit neither were hired or waged to doe that they did but came of a dutifull mind v. 42. the men of Israel stood partly vpon their number they were tenne for one partly vpon the prioritie of their counsell they first made the motion to bring backe the king v. 11. 3. The men of Iudah were sharper in words then the men of Israel both being confident vpon their cause as hauing the better part and the kings fauour Osiand as beeing emboldened with the guard of Dauids souldiers called his men v. 41. Iun. But this their insolent speach toward Israel and the neglecting of them bread a greater inconuenience afterward and gaue occasion of falling away againe to the Israelites as the next Chapter sheweth CHAP. 20. 1. Quest. v. 1. What mooued Shebah to entise Israel to leaue Dauid 1. THe former contention betweene Israel and Iudah ministred occasion thereof because they of Iudah challenged the king to be peculiar to themselues and therefore Shebah saith as from their mouth and in their words wee haue no part in Dauid as they would beare vs in hand Vatab. 2. The old and inveterate hatred and enuie betweene Sauls house of the which it seemeth this Shebah was and Iudah did stir him vp to this mischiefe Borrh. 3. As also his owne ambition thinking if they could shake off Dauids yoke to be King himselfe in his stead Osiander 4. As also the people grew wearie of the Kingly gouernment and sought for libertie Pellican 2. Quest. v. 3. Of the shutting vp of Dauids Concubines 1. Dauid inflicteth a treble punishment vpon them for yeelding to the incestuous lust of Abshalom for they should rather haue died then condescended vnto him first they are sequestred and shut vp from all company that none should come at them least beeing seene abroad the memorie of that vncleane fact should haue beene thereby reuiued Borrh. Secondly Dauid doth forbeare their companie because it was not fit after they were defiled by his sonne that they should haue accesse to him Of 〈…〉 Osiand Thirdly they are enioyned this penance of widowhood during life that they might lament and repent them of their sinne Pellican 2. Some thinke that because it is added in widowhood for life that they continued in widowes estate onely during the life of Dauid Vatabl. and so hee distinguisheth betweene viduitatem vitae widowhood of life and viduitatem mortis widowhood of death that is after the husbands death so also the Chalde they
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
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
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
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
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
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
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
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
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
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
was then a sleepe and in good health the one was killed in the field the other in his owne house and thirdly Dauid was then but as a priuate man when he commaunded the Amalekite to be killed but now he was anointed King in Hebron therefore in all these three respects there was greater cause why he should put them to death then the other 7. Quest. v. 12. Of the cutting off their hands and feete and hanging them vp 1. Dauid either caused their bodies which were hanged vp to be taken downe before night according to the Law Deuter. 21. and as it was practised by Iosuah c. 7. Mart. or else he hung vp onely their hands and feete ouer the poole in Hebron Reconcil after their bodies were taken downe both in detestation of that horrible murder and to be a spectacle to others Borr. An example is made of those parts which were the speciall instruments of contriuing this villanie their feete in going to shedde blood and their hands in cutting off his head Mart. 2. This cutting off the hands and feet was beside the prescript of the law which commanded the murderer onely to be put to death but as the sinne might be more hainous so the Magistrate might also encrease the punishment as they cut off Adonibezeks thumbes of his hands and feete So that though the Lawe inflicted onely the bare punishment of death Iudg. 1. yet according to the circumstances of the crime more grieuous torments might be added by the Magistrate Mar. He was not to adiudge to death where the law imposed not the punishment of death but he might aggrauate that penaltie in the manner of death according to the qualitie of the offence CHAP. 5. 1. Quest. v. 1. How all the tribes of Israel came to Dauid and of the summe of their embassage ALl the multitude came not but the Elders only and cheife in the name of the rest Mar. or rather messengers and embassadours from all the tribes Iun. 2. They vse three reasons and perswasions which mooued them to affect Dauid for their king first he was of their kinred of their bones and flesh as they were appointed by the Law to make a king from among their brethren Deut. 17.15 secondly they had experience of his valor in the dayes of Saul when he led the people in and out thirdly the Lord had elected him as the law likewise requireth that they should make him their king whom the Lord should choose Deuter. 17.15 Borr. The Lord had said vnto him by Samuel when he annointed him Thou shal feede my people the signe went not without the word though in that place for breuiâ—ie sâ—ke it be omitted Iun. 2. Quest. How they made a covenanâ— before the Lord. 1. Some thinke that after Shilo was destroyed an high place was erected in Hebron where they offered sacrifices vnto God Pellic. where Abraham also in his time had built an altar and therefore they are said therâ— to make a couenant before the Lord Mart. But it was not lawfull for any sacrifice ordinarily to be offered but where the arke was 2. Some thinke that thâ— high Priest was present with his Vrim and Thummim Borr. Iosephus also saith that the high Priest was there with diuerse other Priests and Leuites but not the presence of the Priests onely but of the Arke also was requisite when in that sense they wâ—re said to be before the Lord which was yet in Abihadabs house Geneuens 3. Some thinke it is so said because God is present in the assemblies of his Saints yea where two or three are gathered together in his name Vatab. 4. But it signifieth more then so that they tooke the Lord solemnly to witnes and so as in his presence and by his name made this solemne league and couenant Iun. Geneuens 3. Quest. Of the number of those which came to Dauid to Hebron 1. Though the number be not here expressed it is at large set downe 1. Chron. c. 12. v. 23. to the ende of the Chapter The particular numbers out of euerie tribe that came to Dauid were these out of Iudah 6800. out of Simeon 7100. of Leui 4600. of Beniamin 3000. of Ephraim 20800. of the halfe tribe of Manasseh 18000. of Issachar 200. captaines with their companies the number whereof is not set downe of Zebulun 50000. of Nephtali 1000. captaines and with them 37000. of Dan 28000. of Asher 40000. and of them beyond Iordan an 120000. The whole number beeing summed together maketh about 300000. 2. But Iosephus somewhat differeth in his account for the odde 800. yeares of Iudah he reckoneth but 600. for the odde 600. of Leui he writeth 700. he numbreth of Issachar 20000. which is not expressed in the text and the number of 30000. out of Nephtali he omitteth from them beyond Iordan he accounteth but 22000. who made 120000. 3. Of all these the most backward are noted to haue beene of Beniamin for of that tribe came the smallest number but 3000. for they yet held with the house of Saul the most forward were they of Zebulun as it appeareth by their number of 50000. which was the greatest of any one tribe and they are directly mentioned not to haue bin of a double heart Iosep. l. 7. antiq cap. 2. And Iosephus writeth that this tribe onely came whole to Dauid 4. Quest. Of the time that Dauid raigned ouer Israel v. 4. The whole time is said to be 40. yeares whereof he raigned 7. yeares six moneths in Hebron and 33. yeares in Ierusalem which make in all 40. yeares sixe moneths 1. Some thinke that these sixe moneths are not summed because so long the kingdome of Dauid was intermitted by the rebellion and sedition of Absalom so the Hebrewes 2. Others thinke that the 33. yeares mentioned were but 32. yeares and a halfe the imperfect yeare beeing counted for an whole and perfect yeare Iun. Pell 3. But it is more like that to make the number of 40. yeare euen the odde sixe moneths are omitted Borrh. see the like Iud. 20.46 where there are said to be slaine of Beniamin 25000. men in which number one hundred is omitted for v. 25. they are said to be 1800. This place Iunius alleadgeth for his opinion that to make a round and euen number 33. yeares are put for 32. and an halfe but the place sheweth rather that to make a perfect and square number sometimes the odde ouerplus is detracted rather then added 5. Quest. v. 6. Of the citie Ierushalem and the name thereof 1. Dauid goeth vnto this citie purposing to make in the head city of the kingdom not only in respect of the situatioÌ„ thereof being set as it were in the mids of the tribes but he by the direction of Gods spirit did see that it was the place which the Lord did chuse where sometime Melchisedec dwelt that great priest of the most high God there was the mount Moria where Abraham would haue sacrificed his sonne 2. Ierushalem
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
these words v. 14. If he sinne I will chasten him with the rodde of men which some notwithstanding would thus apply vnto Christ he is said to sinne because our iniquities were laid vpon him tanquam ipse iniquè ègisset as though he had done euill himselfe Osiand or because whatsoeuer is in the members videri possunt aliquo modo pertinere ad caput may seeme to belong to the head Mart. And Salomon they say was not thus chastised because he had a flourishing kingdome Contra. 1. Though Christ bare our sinnes and tooke vpon him our transgressions and paid the punishment thereof euen as his righteâ—usnesse is imputed to vs yet the action of sinne which is personall can no wayes be imputed vnto Christ as to say he in any sense sinned Borrh. 2. The beginning and former part in deede of Salomons kingdome was glorious and prosperous but the Lord raised him vp enemies in the end of his dayes so that he was chastised then with the roddes of men as Hadad the Edomite and Râ—zan and Ieroboam 1. King 12. 3. And that these words are literally and historically vnderstood of the children of God and not of the blessed Messiah is euident Psal. 89.31 If they breake my statutâ—s and keepe not my commaundements c. then will I visit their transgression with the rodde c. yet my louing kindnesse will I not take from him 12. Quest. v. 33. How Christs kingdome is said to be for euer But the Apostle saith that Christ shall deliuer vp the kingdome vnto his father when he hath put downe all rule how then is Christs kingdome said to be for euer 1. This must be vnderstood of the oeconomicall kingdome of Christ which is committed vnto him as the Messiah as in subduing the enemies of his Church in making intercession for his seruants and in perfitting his members this kingdome hee shall in this behalfe resigne vnto God for when his mysticall bodie is perfected and there are no enemies lest to be subdued and conquered there shall be no longer any vse of that kingdome Iun. 2. Like as teâ—rene kings â—re appointed to punish euill doers and to keepe the people in order but when there shall be no more â—uill nor disorder as in the kingdome of God there shall be no more vse of any such kings So the kingdome of Christ in respect of such administâ—aâ—ion shall cease quoad effectum fructum regnandi non habet finem but in regard of the effect and fâ—ult of his kingdome it shall haue no ende Mart. 3. Christ then as he is God shall raigne for euer with his father and his humane nature shall for euer possesse that glorie and maiestie which by vertue of that blessed vnion belongâ—th 〈◊〉 it but that execution and administration of his Mediatorship in perfitting his members and confounding his enemies shall cease 13. Quest. v. 17. According to all these words spake Nathan why Nathan was sâ—nt to Dauid hâ— himselfe beeing a Prophet and of Nathans faithfulnesse 1. Though Dauid himselfe were a great Prophet and had receiued most cleare revelations from God touching the Messiah yet it pleased God to direct him in a matter of lesse moment concerning the building of the materiall Temple by another Prophet which the Lord doth to this ende to shewe what coniunction the Lord would haue betweene the members of his Church and a mutuall vse and communication of their gifts as S. Paul at large sheweth by that similitude of the members of the body how one ministreth to the necessitie of an other 1. Cor. 12. 2. And Nathan herein sheweth his faithfulnesse and humilitie that though he had otherwise aduised Dauid before yet now hauing receiued other direction from God he reuerseth his former sentence the like did Esaias the Prophet who hauing first told Hezekiah that he must die yet beeing so commanded of God brought him presently a contrarie message that the Lord had prolonged his dayes 15. yeares But Ionas was much grieued and had rather die then that his threats against Niniueh should not haue taken place 3. Dauids prudencie also is here commended who as many carnall men would haue beene readie to obiect doth not charge the Prophet with mutabilitie and inconstancie in saying and vnsaying But knowing that this alteration came of God hee doth as willingly heare him now as he did before Mart. 14. Quest. v. 18. How Dauid is said to haue sit before the Lord. 1. Some do so vnderstand it as though Dauid did sit downe and rest himselfe before the Arke which they would haue a type of Christs sitting at the right hand of God Borr. The like vse they had in time past not to bow the knee bâ—tweene the Pasch and Pentecost to signifie that Christ was ascended into heauen Mar. but this was somewhat curious 2. Some thinke that this gesture betokened a quiet minde in Dauid and prepared for attention for sometime the prostrating or standing of the bodie doth disturbe the minde Mart. 3. Vatablus thinketh that this was the priuiledge of Kings that they might pray before the Lord sitting 4. Pellican noteth that the gesture of the bodie in prayer is indifferent sometime Dauid praysed God dauncing sometime lying in his bed sometime kneeling there by shewing that it is the spirit which prayeth God regardeth not the position and site of the bodie 5. But the best sense here is that Dauid did sit that is remaine before God Geneuens Iun. Osiand for he continued a long time in this his prayer in the Tabernacle before the Arke for concerning the gesture of his bodie Iosephus thinketh he fell downe flatte before the Arke 15. Quest. v. 19. Of the meaning of these words This is the Lawe of man Lord God 1. Some vnderstand it thus this is the lawe of man that is this is the cheife happinesse of man in this life and the cheife scope that euerie one aimeth at to liue in prosperous state himselfe and to prouide also for his posteritie for Dauid had said immediately before thou hast spoken of thy seruants house for a great â—hile Bor. But Dauid did not rest in these temporall blessings he looked further 2. Chimhi by law vnderstandeth condition or disposition as if hee should haue said this is the condition of great men in this world to haue their honour and prosperitie setled in their posteritie and so he expoundeth it by that place 1. Chron. 17.17 Thou hast regarded me according to the state of an excellent man or of high desire so also Vatab. But as is shewed before Dauid looked higher then vnto these temporall and terrene blessings 3. R. Salom. readeth it with an interrogation is this the lawe and condition of man that thou shouldest so much respect them so also read B.G. doth this appertaine to man and they make this the sense this commeth of thy free mercie not of any worthinesse in man Genevens 4. Pellican also readeth it with an interrogation expounding it thus non hoc
〈◊〉 〈◊〉 〈◊〉 as it is determined in some one person and so the Sonne of God that person onely was begotten of God was incarnate and became man for vs Marboch in Exod. cap. 37. 6. So God came vnto vs men to redeeme vs for we should neuer haue come vnto God vnlesse he had come vnto vs first Mart. 19. Quest. v. 13. And doe for you great things to whom Dauid speaketh here 1. The vulgar Latine readeth to doe for them great things but the word is lacham for you 2. Pet. Martyr referreth it vnto God that God did great workes for himselfe to his owne glorie but the Prophet here speaking of God saith ver 24. thou hast redeemed leca to thy selfe a people 3. Therefore Dauid here by a certaine Apostrophe turneth himselfe vnto the people to doe for you that is O Israel great workes as it appeareth by the words immediatly following and terrible for thy land O Lord Iun. Vatab. And whereas it will be obiected that Dauid here speaketh alone and apart vnto God and therefore turneth him not vnto Israel Mart. that is no good reason for so Dauid mourning by himselfe ouer Saul and Ionathan yet speaketh vnto Israel chap. 1.14 O noble Israel hee is slaine vpon thy high places c. 20. Quest. v. 23. Of the meaning of those words Whom thou hast redeemed out of Egypt the nations and their gods 1. Some doe read thus to doe great things c. before thy people whome thou hast redeemed out of Egypt the nations and their gods that is the kinreds and tribes of Israel and their iudges which in Scripture are called gods Vatab. 2. Martyr vnderstandeth it indeede that God was deliuered with his people who was as it were afflicted and did suffer with them 3. The most giue this sense ioyning it with the next clause before Whom thou hast redeemed from the Egyptians both from the nation it selfe and their gods for the Lord also iudged the gods of Egypt when he brought out his people Numb 33.4 so Borrh. Pellic. Osiand Geneuens 4. But the best interpretation is thus to reade by supplying a word in casting out before the people c. the nations and their gods Iun. Septuag for this word is supplyed 1. Chron. 17.2 by casting out from the face of thy people whom thou hast redeemed out of Egypt the nations from thence the word legarosh to cast out must be borrowed to make vp the sense here 21. Quest. v. 26. Of Dauids prayer the manner matter and scope thereof 1. The end of Dauids prayer which he propoundeth and setteth before his eyes is the glorie of God let thy name be magnified he seeketh nothing else but the exaltation of Gods glorie 2. The reason which mooued Dauid to pray was his confident and sure perswasion of the goodnesse and mercie of God toward him who had reuealed vnto Dauid this thing which he prayeth for the establishing of his house and he confesseth God both to be able to doe it and is assured he also will doe it he is fully perswaded both of his power and truth saying v. 28. thou art God and thy words are true 3. Thirdly the thing which Dauid prayed for is that the house of thy seruant be established for euer v. 26. Mart. 22. Quest. Why Dauid prayeth so earnestly for that which the Lord had promised to doe 1. Some of Gods promises are conditionall some are absolute the promise made to Dauid concerning the Messiah which should come of his seede was absolute and so likewise was the continuance of his posteritie vntill the Messiah for Gods decree herein could not be altered but the promise of the outward prosperitie of his seede and the possessing and holding of the kingdome was conditionall so his sonnes walked in obedience before God therefore Dauid prayeth that such grace might be giuen vnto his posteritie as that they might haue a prosperous gouernment 2. Further although God doe certainely purpose to giue those things which he hath promised vult tamen interponi media yet he will also haue the meanes vsed as our Blessed Sauiour praying Father glorifie thy Sonne did not doubt of his glorification but it became him for our example to shew his obedience to pray for the effecting of his fathers will whereof hee was most assured and so Dauid prayeth here Mart. 23. Quest. v. 29. Why Dauid so often repeateth the same thing in his prayer now let it please thee to blesse the house 1. Dauid vseth no vaine repetitions in his prayer for conceiuing great ioy vpon the Lords liberall and gracious promise toward him and his house he was so rauished that he thought he could not sufficiently expresse his affection the mind of those which are deuoutly affected is not contented semel desiderata postulâsse we once to aske the things desired Pellican 2. But it will be obiected that our Blessed Sauiour teacheth his Apostles not to vse vaine repetitions nor many words in their prayers to this it may be answered that our blessed Sauiour forbiddeth such vaine tedious repetitions vpon these two reasons 1. That they be not like to the Heathen which thinke to be heard for their much babling sake men must not thinke to be heard for any merite in their prayers but of Gods mercie 2. They must not vse such repetitions as thinking thereby to informe God of their necessities and as it were to beat them into his eares for as our blessed Sauiour there saith God knoweth before we aske what things we haue neede of Mat. 6. in this manner to vse many words in prayer it is not acceptable vnto God 3. And further concerning the length of prayer no other rule can be giuen then to looke vnto the affection and intention of the heart August ad Probum as Augustine hereof thus excellently writeth si videmus studiū nostrum impetū c. incipere flaccessere c. if we see our desire and earnestnes in prayer to beginne to abate we must not dull the edge thereof with much speach at si attentio nostra erecta sit non est abrumpenda but if our intention doe hold out still our prayer must not be broken off so he concludeth oratio multa esse debet loquutio pauca our prayer must be much but our words few c. that is he which prayeth with his heart though he pray long is much in prayer few in words but he who prayeth with lippe-labour though his prayer be short speaketh much and prayeth little Mart. Dauids prayer then proceeding from a zealous and deuout heart though it were much in his desire was not long in speach CHAP. 8. 1. Quest. v. 1. What is meant by Metheg Ammah which Dauid tooke out of the hand of the Philistims 1. SOme interpret it the bridle of bondage B.G. metheg signifieth a bridle and ammath a maid seruant that is in bondage Borrh. but the Israelites were not in bondage at this time vnto the Philistims 2. Some read
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 warre ought by Dauid to haue beene protected Vriah himselfe also was an innocent and harmelesse man and therefore the sinne was the greater 4. Dauids person also beeing considered the offence was the heauier who was a Prophet and a King and therefore gaue great offence by this euill example Borrh. 3. The Hebrewes to excuse Dauids sinne haue deuised that it was the vse that they which went to battell gaue their wiues a bill of separation to marrie where they would But this is their fiction for if there had beene any such vse to make it lawfull to marie such women so separated by bill of diuorce what needed Dauid so to haue practised against Vriah and why did the Prophet afterward reprooue him But if they say such a bill was but to take place after the husbands death then was it superfluous for by death without any such bill the marriage was fully dissolued Martyr CHAP. 12. 1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid DAuid had a sonne called Nathan c. 5.14 but he could not bee Nathan the Prophet Mar. as may appeare by these reasons 1. Nathan was borne vnto Dauid in Ierusalem and therefore in respect of his yeares could not then be a Prophet when Dauid consulted with Nathan about the building of God an house which was in the beginning of his raigne in Ierusalem c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne and to declare the iudgements of God against him That the Lord would raise vp euill against him euen out of his owne house Dauids owne sonne had not beene a fit messenger of such hard tydings neither would his speech haue beene so much regarded at Dauids hand 3. Therefore as Dauid had Gad the Seer to aduise him before so now he hath Nathan the Prophet 2. Quest. How long after Dauids adulterie Nathan was sent vnto him 1. It is euident that Dauid slept in this sinne toward 10. moneths Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet after so long a time Nathan was sent vnto him not as some thinke as watching his best opportunitie because when the heate of mens affections is allayed it is the fittest dealing with them for the more one is grounded by continuance in his sinne the more hardly is he brought to repentance 2. Neither is it like that Dauid in the mean time was otherwise admonished and put in minde of his sinne as by reading the scriptures and by remembring himselfe of Vriah his words vnto him Mart. for it appeareth by Dauids answer to Nathan wherein he giueth sentence against himselfe that Dauid was not yet awaked from his sinne 3. But it pleased God thus long to deferre the Prophets comming vnto him that herein might appeare the weakenesse and impotencie of our nature which is neuer able of it selfe to rise vnto repentance Osiand 4. And God herein also manifesteth his loue toward his elect in that he will not suffer them to lie downe in their sinne but euer calleth them home in time Pellic. 3. Quest. Why Nathan speaketh to Dauid in a parable 1. Iosephus thinketh this to be the reason thereof because Nathan beeing a prudent man considered that Princes were headstrong dum affectibus suis rapiuntur while they are carried with their affections and therefore he concealeth at first the threatening of iudgement but Nathan had experience of Dauids mild nature specially in matters to God-ward and therefore this was not the cause 2. But Nathan speaketh in parable 1. both to keepe a meane and measure in his reprehension that it should not be too sharpe Mar. 2. Non invadit durius quia praenouerat conuertendum hee doth not set vpon him roughly because he knewe that he should be conuerted Pellic. 3. And by this kind of couert speech Dauid is brought to giue sentence against himselfe 3. Some thinke that Nathan spake this vnto Dauid in the hearing and presence of his captaines and Princes but it is more like that Nathan did admonish him priuately the more easily to winne him Mar. 4. And Nathan reuealing vnto Dauid his sinne in particular as though he had bin therein of his counsell receiued this direction no doubt from the Lord. 5. Though Dauid himselfe were a Prophet yet a Prophet is sent vnto him tanquam medicus ad medicum sed sanus ad aegrotum as one Physitian to an other but the sound to the sicke as Chrysostome saith 4. Quest. v. 4. Of the stranger that came to the rich man 1. Rupertus by this stranger vnderstandeth the deuill who came vnto this rich man Dauid who would not be entertained with any of Dauids owne wiues whom Dauid might lawfully vse but stirreth him vp to desire strange flesh 2. Some more fitly by this stranger would haue concupiscence vnderstood which should haue but a strangers entertainement with vs not be as an in-dweller Mart. Osiand 3. But it is not necessarie to presse euery part of a parable it is sufficient if it hold in that wherein the application consisteth as the purpose of the prophet here is to lay open the wrong which Dauid had done in taking his neighbours only wife himselfe hauing many 5. Quest. v. 5. Whether the sentence of death pronounced by Dauid were according to the Lawe The Lawe of Moses against theft was that the theife should restore fiue oxen for one and fowre sheepe for one Exod. 22.1 but here Dauid giueth sentence of death against the oppressor 1. Some thinke that Dauid thus speaketh onely to exaggerate the offence not as meaning he should die like as a Iudge may say to shewe the greatnesse of the male-factors offence that he is worthy of a thousand deaths but it appeareth by Nathans answer afterward vnto Dauid vpon his repentance v. 13. thou shalt not die that Dauids meaning was that such an offender indeede was worthie to die and so Iosephus also vnderstandeth it 2. Some answer that it was in the Iudges power to adde to the punishment or take from it pro ratione circumstantiarum according to the circumstances Martyr which may indeede bee safely affirmed in punishments of the same nature and kind as in pecuniarie mulcts and corporall castigations but to change the kind of the punishment as to inflict death vpon the malefactour where the lawe imposed not the penaltie of death might seeme an open and apparant transgression of the lawe 3. Therefore the best answer is that euen by Moses law some kind of theft might be censured with death as he that did breake thorough an house he might be slaine Exod. 22.3 this theft then beeing ioyned with rapine and violence and beeing a theft of wantonnesse not of necessitie as when one stealeth to satisfie his hunger might iustly receiue the sentence of death 4. And beside Dauid adiudgeth that he should restore foure fold according to the Law Exod. 22.1 but some vnderstandeth dubble fourefold that is
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.
haue died as the former did and therefore Dauid told her that this child was borne vnto the kingdome and that the Messiah should come of him whereupon she required Dauid to sweare vnto her that he should be king But as it is certaine that Dauid did sweare vnto her for this matter 1. King 1.30 so it is vncertaine whether it was at this time her name indeede signifieth the daughter of an oath but she was so called before this oath was made vnto her by Dauid 3. The speciall comfort that Dauid ministred vnto her was in declaring vnto her how God had forgiuen them their sinne Mart. 4. This also is to be noted that whereas at the birth of the first child conceiued in adulterie she was called the wife of Vriah v. 15. now the Lord hauing forgiuen their sinne and ratified the mariage she is called Dauids wife Pellic. 26. Quest. v. 24. Of Salomons name who gaue it him and why 1. Here Dauid is said to call his name Salomon but 1. Chron. 22.9 the Lord is said also to haue giuen him that name so Dauid gaue it by direction from God by the hand that is ministerie of his Prophet Nathan by whom also the Lord sent and called him by an other name Iedidiah that is beloued of God Some vnderstand that Dauid sent the child by Nathans hand that is committed the education of him to the Prophet Osiand But it is euident Prou. 31. in the title that Salomon in his infancie and childhood was brought vp vnder his mother Bathshebah and he was yet too young to be committed to any other 2. And here it is to be obserued that the Lord vseth the ministerie of Nathan as before in sending an heauy message to Dauid so now in bringing comfortable newes as Isaias to Hezekiah was a messenger both to tell him of death and againe of the prolonging of his dayes least there might be thought some difference and variance betweene the Prophets if the Lord should haue vsed any other messengers then them Mart. 3. And in that Salomon is called Iedidiah beloued of God it may be an argument of his eternall saluation that he was not a reprobate or cast-away but was renewed againe after his fall by repentance 4. These two names Salomon and Iedidiah signifie the one peace which Israel enioyed vnder Salomons raigne and the loue of God toward Salomon this latter more was giuen him baghabur iehouah for the Lord that is for Christs sake in whom he was acceptable vnto God Iun. and of whome he was a liuely type both in respect of the spirituall peace of Christs kingdome and he was indeede the onely beloued sonne of God Borrh. 27. Quest. v. 27. What citie of waters it was that Ioab had taken 1. Ioab continued almost a yeare in besieging the citie of Rabbah which was the cheife citie of the kingdome for it was no maruell that God gaue him no better successe abroad Dauid hauing so displeased him by his sinne at home and Dauid also beeing lulled asleepe and giuing himselfe to pleasure had no care to set forward that publike businesse Mart. 2. This citie of the kingdome called afterward the citie of waters as some thinke was an other citie beside Emman Sa. but it is euident v. 29. that it was the same citie 3. Some thinke that the citie consisted of diuerse parts whereof one that was environed with water and so stronger then the rest was held by the king which Ioab had now taken Borrh. Vatab. Osiand as the citie Syracuse had foure parts like fowre little cities one was called Insula the Island an other Acrodina the third Tychia the fourth Neapolis Mart. But though Ioab had taken some part as it might be the base townes or suburbs yet it is euident that he had not taken the cheife part for afterward Dauid came and besieged Rabbah and tooke it where the king was whose crowne he tooke to himselfe 4. Therefore Iunius interpretation here is more fit that he tooke the citie of waters that is by a certaine figure called hypallage the waters of the citie and so Iosephus saith praecisis aquae ductibus the conduits of water beeing cut off the citie was in great distresse pinched both with hunger and thirst so that it was an easie matter now to take it 5. Ioab as he was a companion of Dauid in all his afflictions so now he is studious of Dauids honour and would not haue this victorie ascribed vnto himselfe Pellican 28. Quest. v. 30. Of the King of Ammons crowne which Dauid tooke from his head 1. It seemeth that it was the vse of Kings in those dayes to weare their crownes in battell as Saul had his crowne with him when he was slaine in battell which the Amalekite tooke and brought to Dauid And so here the kings crowne was taken from him and set vpon Dauids head 2. It was a verie massie crowne it waighed a talent of gold which Budeus valueth at 7700. French crownes of gold Munster at 18000. French crownes Osiander at 1â—594 Rhene peices of gold but this estimation is too great the ordinary talent beeing set but at 60. pound waight of gold Iun. 3. It was too massie to bee worne vpon any ones head for there was as much gold in it as went to the making of the golden candlesticke in the Sanctuarie Exod 25. therefore some thinke that there was a load stone in the crowne and so it was drawne vp with yron and hung in the aire but this is a meere deuise Hierome taketh here the word molcham which is translated their king for their idol Milchom for so they vsed to set crownes vpon their gods heads but the word is molcham their king not milchom which was the name of the idoll this massie crowne therefore was not vsually worne but it was a crowne of estate which was onely set vpon the heads of their kings at their coronation and other solemne times 4. Now Dauid conuerted this crowne to his priuate vse and yet transgresseth not that commandement whereby they were charged not to bring into their houses the things consecrated to idols Deut. 7.25 not because Dauid tooke it not himselfe but it was brought vnto him by an other which is R. Chimhi his conceit for if it were not lawefull to take it himselfe neither was it lawefull to receiue it at an others hands But that charge was onely concerning the idolatrous implements of the Cananites which they were not to meddle with the spoiles of other nations they might take so that they purged them with water or fire and so they conuerted to their vse the spoile of the Madianites Numb 31.23 Lyran. Mart. 5. This falleth out iust vpon this vnciuill King that as hee had cut the beards and garments of Dauids messengers so he is spoyled of his princely robes and his head is left naked without a crowne Borrh. 29. Quest. v. 31. Of Dauids casting the Ammonites into the tile-kill 1. The most doe so
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
because the bodie is much altered in such acts of raging and burning lust and the affection is chaunged withall But if the reason hereof were naturall it would alwaies haue the same effect yet it hath not for after that Shechem had rauished Dinah Iacobs daughter he loued her ardently still and affected her mariage 2. R. Kimhi and R. Solomon thinke â—hat this was the cause Thamar had hurt Amnon in striuing with him and she had railed vpon him calling him foole and giuing him such other opprobrious termes But it appeareth by Thamars answer that there was no cause at all giuen on her part of so great hatred v. 16. 3. P. Martyr thinketh the reason thereof proceeded from the trouble and perplexitie of his conscience beeing ashamed of that which hee had done as the Apostle saith What fruit had yee in those things whereof yee are now ashamed Rom. 6.22 But if Amnon had had any remorse or feare of any shame before God or men he would neuer for his owne credite sake haue thrust her out in such disgrace 4. But one reason hereof is the difference betweene inordinate and vnlawfull lust which endeth with hatred and lawfull loue which still more increaseth and such are the baites and allurements of sinne which haue a pleasant tast at the first but in the end bite like a serpent therefore one well-saith voluptates non venientes sed abeuntes contemplandas that pleasures must be considered not as they come but as they go Borrh. 5. But the greatest cause of all is Dominum sic instituisse that the Lord had so appointed that this sinne should not be kept secret that it might redound to the chastisment and correction of Dauid Pellic. Mar. 9. Quest. v. 19. Of Thamars lamentation 1. She sheweth her griefe by these three signes she put ashes on her head rent her garments and laid her hands on her head which was a signe of mourning Ier. 2.37 2. Some read she rent talarem tunicam her side garments so Ioseph Lat. Pellic. but beside that the word passâ—n signifieth rather variam Vatab. versicolarem Iun. polymitam Mart. a garment of diuerse peeces or colours it is noted v. 18. to haue bin a peculiar garment to Kings daughters so was not a long and side garment but particoloured garments were had in great estimation Iud. 5.30 therefore Iacob made Ioseph such an one because he loued him Gen. 37.3 Genevens 3. She cried out as she went not forbearing to crie out of her brother and to shew what he had done as some thinke Mart. Pellic. but it seemeth rather that she did not expresse the cause of her griefe Osiand for then Absalom needed not to haue said vnto her afterwards hath Amnon thy brother beene with thee and his counsell had come too late that she should be quiet because hee was her brother that is his shame would be the shame of them all and as she was the Kings daughter so he was his son and that the Eldest and therefore hee would haue respect to the one and the other Iun. if she had blazed his name alreadie this perswasion of her brother had come out of time 10. Quest. v. 21. Of these words Dauid when hee heard these things was verie wrath whether Dauid sinned not in sparing his sonne 1. Some doe thinke that Dauid did purpose to punish his sonne for this follie or villanie rather but like a wise man he deferred it watching his best opportunitie as he dealt with Ioab and Shemei Osiander But it seemeth otherwise that Dauid had no such intendment for it was two yeares after before Absalon was reuenged of Amnon 2. An other opinion is that Amnon might repent him of his sinne and therefore Dauid pardoned it but though repentance doe make reconciliation betweene God and the offender yet they which publikely transgresse should not be freed from the punishment which is afflicted for the good example of others Mart. 3. Some thinke that it was not death to force a maid not betroathed for that law Deut. 22.25 is concerning such as are espoused But it must further be considered that she was his sister and so he committed incest which was worthie of death And beside it was death for a virgin to play the whoare in her fathers house Deut. 22.21 the like penaltie also lay vpon the sonne 4. Others excuse Dauid because this matter was not proceeded iudicially before him Thamar accused not her brother vpon Absaloms aduise and therefore Dauid the fact beeing not prooued iudicially before him could doe nothing Borrh. In this case Dauid should haue sifted out the matter himselfe otherwise Heli might haue bin by the same reason excused for his lenitie toward his sonnes 5. Pellican addeth further that Dauid beeing guiltie of the like sinne himselfe vsed conniuence toward his sonne 6. But Dauid can not be herein excused he was too remisse and indulgent toward his children As he was vnwilling that Absalon should be slaine after he was entered into that vnnaturall and rebellious action neither did he punish Adoniahs aspiring mind that while his father yet liued would haue taken vpon him to be King And herein most of all Gods worke is to be considered quod Dauid corrigere noluit Deus punivit God punished that which Dauid would not correct God so in his secret wisedome disposed that Dauid should let Amnon goe vnpunished that the other iudgement of the sword threatned against Dauids house might take place Mart. 11. Quest. v. 28. Vpon those words of Absalon smite Amnon kill him Why the Lord suffered a sword to be drawne out against Dauids familie hauing forgiuen his sinne True it is that the Lord had said to Dauid by his Prophet Nathan that the Lord had put away his sinne hee should not die yet some chastisement remained still quae non poenae vim sed medicinae obtinet which was not as a punishment but as a medicine And for these causes doth the Lord lay afflictions vpon his children euen after the remission of their sinne 1. Vt sit quod nos admoneat nostrae miseriae c. that we may haue somewhat alwaies to admonish vs of our miserie 2. Vt sit materia inuoâ—andi Deum that we may still haue occasion to call vpon God and flie vnto him in our afflictions and necessities 3. That the members of Christ may be conformable vnto the head For if we suffer with him we shall also be glorified with him Rom. 8.17 So the Apostle saith I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Coloss. 1.24 Not that any thing is wanting to the personall sufferings of Christ but because Christ suffereth together in his members they are called the afflictions of Christ. 4. But here we must take heed of the errour of the Romanists who thinke that the seruants of God doe satisfie for their sinnes by their afflictions Borrh. But seeing no affliction happeneth vnto Gods children
beeing in danger of shipwracke in the sea and much afraid wheras an other rude man yet hardie feared nothing and being asked why he was so fearfull beeing a Philosopher made answer non debuisti sollicitus esse tu de anima nebulonis ego videbam Aristippum philosophum periclitari thou hadst no reason to take care for the soule of a knaue but I knew that Aristippus the philosopher was in danger c. So the heathen had no such cause to be mooued for they knew not what should become of their soules neither were they of such price with God as the soules of his seruants whom he reserueth for a better life 2. An other reason of this vacuitie of passion among the Heathen was that receiued opinion of the Stoicks who held that there should be in a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absence of all passion The Peripatetikes held that passions and affections were to be moderated the other would haue them to bee quite rooted out But this were to blame the God of nature who created man with passions and affections and whatsoeuer God made was good and the affections of anger zeale desire sorrow with the rest are many times the instruments of vertue beeing well vsed Indeede the holy Martyrs of Christ in the midds of their torments seemed to be without sense of griefe not as though they were without any feelling or passion but the exceeding great ioy which they had in the contemplation of a better life did swallow vp all their other affections and this strength in them was extraordinarie and supernaturall but the question is here of the ordinarie state and condition of the faithfull This then is the doctrine of Christian religion be angrie but sinne not Eph. 4.26 that men should vse their affections but yet moderate them and keepe them within their bounds 3. And concerning the patience of the Gentiles with other their vertues of iustice fortitude temperance they were but speciosa peccata goodly sinnes because they were without faith and without faith it is not possible to please God Heb. 11.6 So that we doubt not but that Dauid with his passionate teares which proceeded of faith was more accepted of God then the vnpassionate heathen which had no faith Mart. 16. Quest. Of the passions and affections that were in our blessed Sauiour 1. Our blessed Sauiour as he was perfect God and so without passion so was he perfect man and so tooke vpon him true humane affections as of ioy sorrow anger for that all these were in him the Gospel doth abundantly testifie otherwise he had not beene a perfect man as Augustine saith neque cum verum corpus hominis animam habuit habuit falsum affectum humanum neither when he had the true bodie and soule of a man had he false affections 2. Therefore those sayings of Hilarie are warily to be read and considered Christum ad patiendum Lib. 10. de Trinit non ad dolendum corpus habuisse that Christ had a bodie to suffer not to grieue and the crosse of Christ the speares and nailes he saith impetum passionis fecisse in Christo at non dolorem did force passion in Christ but no sense or griefe as when a man smiteth the water there is a passion and suffering in it but no sense or feeling c. These assertions are dangerous and against the Scripture the bodie of Christ is not to be imagined to haue such stupiditie as things without life and sense He had a perfect humane soule and therefore affection also and sense 3. But there is great difference between the affections which Christ had and ours 1. in respect of the obiect our affections doe turne into sinne but Christs were neuer occupied in any sinfull or imperfect act 2. All Christs affections were in him voluntarie they did rise in him when he pleased to shew them and they appeared not when he pleased to suppresse them but in vs they are often involuntarie and they rise whether we will or no. 3. Our affections are so precipitate that may times they ouerrule reason but so were not our blessed Sauiours ex Mart. 17. Quest. Why holy men and womâ—n vnder the olde Testament shewed more passion then now In the newe Testament also the seruants of God did shew their passions and affections as the woman that washed Christs feete with her teares and Peter wept bitterly but these examples indeede are not so many in the new Testament nor in such manner 1. One reason hereof may be the alteration of times that may seeme commendable in one age which is not so allowed of in an other then their lamentations were solemne and publike and with many ceremonies and much preparation which vsages doe not beseeme these times 2. But it may better be answered that they did more attend the terrene promises of the land of Canaan and the good successe and encrease of their posteritie though they had also a sight of the true spirituall rest but not so cleare as we haue therefore they sorrowed more for the losse of externall things But now because wee by faith are nourished into a more lively hope of the things to come we ought lesse to be mooued with temporall losses and crosses Mart. 18. Quest. v. 39. Of Dauids desire to Absalom 1. Some read Dauid ceased to goe forth after Absolom Vat. Lat. Pellic. Montan. as though Dauid had sought him or pursued him by strong hand Osiand for both Absalom was gone out of the land beeing fledde to Talmai king of Geshur his wiues father and Dauids affection was not so bent against him who afterward when he had rebelled against him lamented for his death It is therefore better read he desired to goe forth vnto him that is to see him Pag. Iun. B. G. 2. The reason is adioyned he was comforted concerning Amnon 1. both for that he was dead and could not be restored to life againe Iun. 2. and he considered that Amnon died iustly for his sinne Borrh. 3. time also had mitigated and allayed his griefe Pelliâ— 4. And he therein considered Gods prouidence by the which all things are disposed and nothing falleth out by chance Mart. CHAP. 14. 1. Quest. What mooued Ioab to take this course in this chapter prescribed to bring againe Absalom 1. IOab sawe Dauids affection well enclined toward Absalom not turned against Absalom as Osiand for the last verse of the former chapter sheweth that Dauid was comforted for the death of Amnon and longed for his sonne Absalom Dauid was well affected toward his sonne yet would not yet send for him to returne because by the lawe of God he that killed an other wifully was to die Ioab beeing a cunning courtier and obseruing Dauids minde beganne to worke with him in this cunning manner in suborning a subtill woman to speake vnto the King Mart. 2. P. Martyr thinketh that Ioab did this to gratifie Dauid because he sawe that it would please him
hee had done indeed faithfull seruice to Abshalom if he would haue beene ruled by him and surceased to pursue his father and his counsell was also in effect profitable to him for it was better that Abshalom was slaine then he should haue killed his father But it is euident that Chushai had no such intendment to profite Absalom by his counsell but to ouerthrow all his deuises 4. Wherefore either with Iunius it may be answered that Chushai ambiguo sermone ludificatur doth with ambiguous speach dally with Absalom and so telleth not a lie See c. 17.16.18 5. Or else as Pet. Martyr concludeth Dauid might herein haue Gods direction and then hee sinned not for God is aboue his owne law as Abraham in attempting to sacrifice his sonne the Israelites in taking fâ—om the Egyptians sinned not because they did it by Gods direction So if it be graunted that Chushai here lied and dissembled if he did it humano impulsu by a mans meere deuise he cannot altogether be excused But if it were by Gods direction they offended not as it may be gathered by this both because presently after Dauids prayer that God would turne Achitophels counsell into foolishnesse Chushai is offred vnto him as the man by whom his praier should be effected and Dauid speaketh as a Prophet confidently that by this means Achitophels counsell should be brought to nought It seemeth then that Dauid herein was not without some diuine instinct But we need not run here to such extraordinarie instinct to seeke defense or excuse of this fact the former solution may be maintained that Chushai did not tell a lie nor is guiltie of vntruth in his speach but onely vsed a doubtfull and ambiguous kind of speach first hee saluted Absalom saying God saue the King which he might as well vnderstand of Dauid as of Absalom c. 16. v. 16. Againe he saith whom the Lord and all Israel and all this people shall choose his will I be who else was that but Dauid And further he addeth as I serued before thy father so will I be before thee hee professeth in effect himselfe still Dauids seruant His whole course of speach is ambiguous he may be thought somewhat to dissemble which in it selfe simply is not vnlawfull but hee is not conuinced of any vntruth CHAP. 16. 1. Quest. v. 3. Of Ziba his vnfaithfulnesse to his master Miphibosheth 1. SAint Paul giueth a rule vnto seruants not to serue their masters with eye-seruice but Ziba herein first sheweth his vnfaithfull seruice for in his masters absence he accuseth him howsoeuer beeing present he might seeme to please his masters eye 2. His disobedience also appeared that beeing bidden to saddle his masters asse to meete the king c. 19.26 hee went and made him readie for himselfe 3. Hee goeth about to robbe his master and seeketh to spoile him of all hee had 4. Hee is discontented with his estate lift vp in pride and thinketh scorne any longer to serue Miphibosheth thinking this a fit time to get his libertie Mar. 5. And to bring this about he plaieth the flatterer both presenting the King with gifts and seemeth in words to extenuate his gifts as not worthie to be offered to the King Osiand 7. And which made vp the full measure of his treacherie whereas a good seruant should haue spoken in defence of his master he most vnfaithfully and treacherously accuseth him vnto Dauid and would in all likelihood haue beene contented to be his butcher if so the King had pleased he should be slaine Mart. 2. Quest. Of Dauids rashnesse in giuing vnto Ziba Miphibosheths goods and lands 1. Dauid is assaulted in this Chapter with two contrarie temptations of flatterie by Ziba of rayling by Shemei hee ouercame the greater and was ouercome of the lesse So many times Gods children stand out in great temptations and giue out in lesse which sheweth their humane infirmitie and what they are being left vnto themselues 2. But there is great difference betweene the slippes of the righteous and the fall of the wicked for these are caught in the snare of temptation and cannot wind themselues out but though the righteous stumbleth yet hee recouereth himselfe agine as Dauid afterward made restitution vnto Miphibosheth of that which he had hastely taken from him 2. Dauid sheweth himselfe verie rash in precipitating his sentence against Miphibosheth his cause beeing vnheard It was a likely tale that hee told of Miphibosheth who was the onely heire left of Sauls house but all things that are likely are not true 3. Beside Dauid here sheweth his vnmindfulnesse of Ionathans kindnesse in time past and forgetteth the couenant which was made betweene them 4. By this we see how daungerous a thing it is for a Magistrate to receiue gifts which blind euen the eyes of the wise Osiand 5. And this mutabilitie in Dauid sheweth how vaine and vncertaine a thing it is to put any confidence in Princes Mart. 3. Quest. v. 7. Of Shemeâ— his cursing Hee vttereth many vile slanders against Dauid 1. He most falsly chargeth him with the blood of Sauls house whereas Dauid was therein most innocent for Abner and Ishbosheth were slaine against his will and the warres that were betweene the house of Dauid and the house of Saul were procured by Abner who prouoked Ioab to fight 2. Sam. 2. 2. He maketh Dauid an vsurper as though he had inuaded and thrust himselfe to raigne in Sauls stead whereas Dauid not once dreaming of a kingdome was thereunto called by the Lord and anointed by Samuel 3. He iustifieth wicked Abshalom saying that God had deliuered Dauids kingdome into his hands which was most vntrue Absalom was a most vniust and ambitious man and thought to depriue his father of his kingdome 4. He saith that Dauid was punished for his wickednesse which was true but not for those things whereof Shemei before challenged Dauid 4. Quest. v. 9. Of Abishai his inconsiderate zeale in Dauids cause 1. Here we haue two men one speaketh against Dauid the other defendeth Dauid both speake in the behalfe of their kinsmen the one hath a bad cause and yet handleth it cunningly as Shemei the other had a good cause the defence of the king but he handleth it not well both of them are lead with a carnall minde to seek reuenge 2. Abishai is here carried away with a preposterous zeale as often the children of God are So Ionas waighted still to see the destruction of Niniueh Iames and Iohn Luk. 9. would haue had fire come downe vpon the Samaritans This then proceeded not from any diuine or religious charitie but from an humane affection 3. He calleth Shemei dogge in contempt beeing compared with the king he was no better then a dogges head that is a vile person as 1. Sam. 24.15 5. Quest. v. 11. Why Dauid chargeth his seruants not to meddle with Shemei 1. Dauid looketh vnto Gods prouidence who had so disposed to trie Dauids patience by Shemei his rayling tongue 2.
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
was the captaine of the rest Kimhi thinketh that he is not named among them because he was the cheife captaine but it is so much the more like that he was not omitted And whereas Osiander coniectureth that he is not set downe because he had disgraced himselfe by those two treacherous murthers of Abner and Amasa and made himselfe vnworthie of any memorie that was no let why his valiant acts should not be remembred for here is mention made of Achitophel whose son Eliam was one of Dauids worthies And beside honourable mention is made of Ioab v. 18. Abishai is said to be the brother of Ioab Therefore seeing Ioab is named in this chapter and there is no other found to make the number of 37. and Ioab was also a valiant and worthie man it is most probable that he is included in the number Iun. CHAP. 24. 1. Quest. v. 1. Wherefore the wrath of God was kindled againe against Israel 1. RVpertus thinketh that the anger of God was kindled against Israel because of the iniurie done to Vriah who is named immediately before in the last verse of the former chapter but it seemeth by the words of the text that it was some generall sinne of the whole land for it is said the wrath of God was kindled against Israel 2. Some thinke that the people had at diuerse times before sinned against God in the dayes of Saul and in ioyning with Absalom and last of all in following of Shebah c. 20. and that the Lord doth now punish them for all But it seemeth it was some newe prouocation whereby the wrath of God was againe and a fresh as it were kindled against Israel 3. There may therefore be two causes assigned specially of this great wrath first the Israelites liuing now in ease and tranquilitie abused it defluebant luxu and gaue themselues to riotous liuing Mar. likewise hauing obtained so many victories against their enemies they might grow insolent and secure Borrh. 4. Thus as before in the rebellion of Abshalom there fell of the people 20. thousand and they felt three yeares famine for the sinne of Sauls house so now the Lord sendeth vpon them the third plague of the pestilence Pellican 5. Here also it may be obserued as the prayer of the people helpeth the Magistrate so by their sinnes occasionem dederunt principis lapsai they giue occasion of the Princes fall and therein as they are partakers of the sinne so they are of the punishment Mart. 2. Quest. v. 1. Who it was that mooued Dauid to number the people 1. D. Kimhi and R. Levi Ben Gerson vnderstand that Dauids owne concupiscence mooued him to number the people but thereof no mention is made before 2. Some referre it to some wicked counseller that mooued Dauid to doe it Vata but this sense is refused for the same reason 3. Iunius interpreteth this place by that 1. Chron. 21.1 that Sathan stood vp against Israel and prouoked Dauid which is certaine that Sathan did here principally tempt Dauid vnto euill but in this place the nominatiue case is rather to be sought in the words going before 4. But seeing the Scripture else where ascribeth as much vnto God as Isai. 19.14 The Lord hath mingled among them the spirit of errors and the same Prophet saith c. 63.17 O Lord why hast thou made vs to erre from thy wayes we need not be afraid to speak as the Scripture doth that the Lord stirred vp Dauid as before c. 16. Dauid saith that the Lord bid Shemei curse him 5. Wherefore after this manner God is said to haue mooued Dauid 1. in permitting and suffring Sathan to put it into Dauids heart to number the people Osiand 2. God was causa remouens the remoouing cause in not giuing vnto Dauid at this time the direction of his spirit 3. The generall vertue and power of moouing is from God but the euilnes of the â—ction is of our selues 4. God vsed this fall and slip of Dauid and turned it to an other end thereby his iustice shewed it selfe in punishing his people Mart. and it was an occasion of greater good by this meanes the place was pointed out where afterward the Temple was built Rupertus 3. Quest. Wherein Dauid sinned in causing the people to be numbred 1. Iosephus thinketh that Dauid offended herein because he had forgotten in numbring the people to leuie the summe of halfe a sickle vpon euery one according to the law Exod. 30. but this was not the reason for the people were numbred againe by Moses Numb 1. and yet paied not that halfe sickle 2. Some thinke it simply vnlawfull to number the people wherein the Lord promised to be innumerable as the starres of the skie and the sand of the Sea and therefore it belonged vnto God onely to number that which was innumerable but this is not so for they were there numbred by Moses Exod. 38. Numb 1. Numb 26. 3. Some iudge that Dauid purposed to haue imposed some taske vpon the people and so he sinned in coueting as Dion writeth of Augustus Caesar that he appointed a taske ouer all that pertained to the Romane Empire But Ioab brought Dauid the summe of the people yet no such imposition is mentioned so much as to haue beene intended 4. Dauids fault was then first in entring into a needelesse action wherof there was no cause but onely Dauids curiositie he would haue it done that I may know saith hee the number of the people v. 2. for the mustring of the people was vsed among the Romans which custom was first taken vp by Seruius Tullius the King for these foure ends 1. To know who were fit for warre 2. to know euery ones substance to make indifferent rates 3. that the people thereby might acknowledge their subiection 4. and that a view might be taken of the peoples faults But Dauid here propounded none of these ends 1. Warre he had now none in hand 2. Neither intended he to make any collection 3. And they needed not by this meanes professe their subiection seeing he was taken and acknowledged of all for their King 4. And they had other magistrates to watch ouer the peoples faults the Leuites to instruct them and the Elders to correct them 5. So then it is cleare that Dauids heart was lifted vp to reioyce in the number and strength of the people for the which the Lord was angrie with him and sent a plague among the people 6. Rupertus maketh this numbring of the people a liuely shadow of the carnall Iewes who trusted to the workes of the law as Dauid here reioyceth in the multitude of men and in the arme of flesh 4. Quest. Of Ioabs disswasion to the King not to number the people 1. Hee sheweth that it belonged to God to increase the people and that it was Dauids part thankefully to acknowledge Gods blessing therein and not as it were to take vpon him Gods office as though the people by beeing numbred could be increased
that this remorse was wrought in Dauid Prophetis referentibus diuerâ—e Prophets telling him he had offended but it seemeth rather to haue beene wrought by the secret work of Gods spirit for the Prophet Gad came to him afterward when he had acknowledged his sinne vnto God Mart. 4. This smiting of Dauids heart and confessing of his sinne seemeth to haue beene in the night for the Prophet came to Dauid when hee was vp in the morning for it was Dauids godly vse to call himselfe to account in the night as he saith Psal. 6.6 hee watered his couch with his teares in the night 8. Quest. v. 13. Of the seauen yeares of famine offered to Dauids choice In the Chronicles c. 21.12 three yeares of famine onely are spoken of 1. Some to reconcile these places Reconcil thinke that a certaine number is taken for an vncertaine seauen for many but if the Prophet Gad had propounded this offer vncertainely Dauid could not haue made his choise 2. Therefore we must here vnderstand that three yeares of this famine were past alreadie which was sent vpon the land for the crueltie of Saul toward the Gibeonits c. 21.1 and this present yeare they had some relaxation from the famine by seasonable weather and three yeares of famine should follow afterward Iun. 3. Some others following the same account for the yeares past yet varie for the yeares to come making them to be fowre three of famine and the fourth and last yeare also must for the most part be spent in that scarcitie till haruest Mart. Vatab. but then from the beginning of the 3. yeares famine which were alreadie compleat and past and now they were in the fourth if foure more followed there should be eight yeare in all the former solution therefore of Iunius is better 9. Quest. v. 13. Of the choice of three plagues offered vnto Dauid 1. Dauid hauing here confessed his sinne receiued not the like answer now by the Prophet Gad as before vpon the like confession of his sinne the Prophet Nathan said vnto him the Lord hath put away thy sin the reason of which difference is this that there Dauid slept in his sinne till the Prophet awaked him but here Dauids heart smote him and he had prayed that the Lord would take away his sinne which he was assured of so that there remained nothing but some temporall chasticement and correction which the Lord purposed to send vpon Israel and therefore this onely was giuen in charge to the Prophet 2. And whereas hee propoundeth simply these iudgements of warre famine and pestilence yet many other calamities must be vnderstood to concurre with them as in warre burning of the cities spoyling and laying wast of their grounds rauâ—shing of their women famine is accompained with vnseasonable weather as immoderate raine or drought and the breeding of caterpillers and other vermine and the pestilence is ioyned with other diseases as burning feauers gripings and such like 3. But it will be asked why the Prophet doth not as well giue him direction what to choose as to make the offer the Hebrewes thinke whereas the last word of Gods speach is dabhar what word shall I answer to him that sent me that in that word he insinuateth what Dauid should make choice of for the same word dabhar with the chaunging of some points signifieth the pestilence But this obseruation seemeth to be somewhat curious Dauid needed not any particular direction for this choice which he as a prudent and religious man might easily discerne of specially God so moouing him by his spirit Mart. 10. Quest. v. 14. Of the choice which Dauid made to fall rather into the hands of God 1. Although the other two calamities of the sword and of famine are sent by the hand of God and are gouerned by him yet in them he vseth other instruments as of the sword of men in warre and of other deuouring creatures in famine hee chooseth therefore to fall into the hands of God onely for the pestilence is immediatly sent of God and onely is his worke 2. In the pestilence which God smiteth with there is more mercie then when the sword of man is drawen forth for then none are spared Osiand And we beare more patiently the Lords rod then the hand of man and we are onely here to humble our selues vnto God whereas in warre the enemie which preuaileth is also to be sued vnto Mart. 3. So Dauid in this choice sheweth his prudencie charitie pietie prudencie in choosing the lesse euill charitie in wishing such a calamitie to come which was common as well to the Prince as people for none are exempted from the pestilence rather then that which should lie most vpon the people for in warre the weakest and in famine the poorest are most afflicted his pietie appeareth because in warre the enemie preuailing would take occasion to blaspheme and in famine they should be forced to craue the helpe of straunge nations to releeue them Dauid therefore desireth onely to depend vpon God 11. Quest. How Dauid chooseth it as the easier punishment to fall into Gods hands The Apostle saith to the Hebrewes c. 10.31 It is a fearefull thing to fall into the hands of the liuing God yet Dauid thinketh it here betâ—er to fall into the hands of God then of men Reconcil 1. But it must be considered that the Apostle there speaketh of such sinnes whereby the Lord is prouoked as of despiting the spirit of grace and counting the blood of the Testament an vnholy thing for such to fall into the haÌ„ds of God it is a grieuous thing but here Dauid speaketh of the temporall punishments which are inflicted by the Lord which are more easie profitable then those which are executed by man Mart. 2. Dauid also speaketh of such chastisements which the Lord imposeth with a fatherly affection and in loue seeking the amendment of his children But the Apostle speaketh of such punishments as are inflicted by the Lord as an angrie Iudge Osiand 12. Quest. v. 15. How long the pestilence continued and what is vnderstood by the appointed time 1. Some think this appointed time was the space of 36. houres that is halfe the three daies the rest the Lord remitted in mercie at the supplication of Dauid but no such space is here mentioned or appointed 2. The Chalde expoundeth it of the time of the euening sacrifice which was a set and appointed time as well as the morning so also Rupertus Vatab. Emman Sa but seeing the morning was an appointed time as well as the euening for sacrifice this appointed time in this sense may as well be vnderstood of the next morning as of the euening 3. Iosephus thinketh that this pestilence endured from morning til noone for as D. Kimhi saith there are three seasons of the day which may be called appointed times the morning noone and euentide but the text speaketh of some time appointed here 4. Therefore because there was an other time
appointed by the Prophet but the tearme of three daies it is like that the plague so long continued Iun. Osiand 5. But then it will be thus obiected 1. That God should not then be said to repent him if nothing had beene reuersed of the former sentence wherein the Lord doth not shew himselfe mutable but such threatnings are conditionall as that was against Ninniveh vpon Dauids repentance the time was shortned 2. Neither needed the Angel haue beene bidden by the Lord to hold his hand if the time of three daies were expired Mart. But hereunto it may be answered 1. That God is said to repent him after the phrase of man not onely of that which hee purposed to doe but of that also which he hath done as Gen. 6.6 it repented him that hee had made man as there his iustice is signified by that phrase because he purposed to destroie man as if he had not beene made so here his mercie is insinuated in hauing compassion vpon the people as if hee had beene some for their harmes 2. The Angel is bid â—o stay his hand it beeing now the third day so that all this day the Angel might haue gone on smiting if the Lord had not staied him the third day was now begunne but not compleat and finished 13. Quest. v. 15. Of the greatnesse of the plague which was sent vpon Israel 1. Iosephus thus describeth the manner of this plague that it tooke some suddâ—nly with great paine and bitter pangs who so died some lingred longer of the disease and died vnder the Phisitians hands some were all of a suddaine smitten with blindnesse and at once depriued of the sight of their eyes and the light of their life some as they went to burie their dead fell downe dead themselues 2. The number which died of this plague within the compasse of these three daies was 40. thousand so many men died that Dauid might be punished in the same thing wherein he had sinned hee was lifted vp in mind because of the multitude and numbers of the pâ—ople and now their numbers are diminished and empaired Osiand 3. It is like that many women and children might be swept away with the pestilence but they are numbred to the plague who before were numbred for ostentation And it is not vnlike but that many good men tasted of this temporall chasticement as Daniel and Ieremie went into captiuitie Mart. 14. Quest. v. 16. How the Lord is said to repent him of the euill 1. The Lord is not as man that hee should repent but he is so said to repent because of the effects of those which repent which is to cease and to giue ouer as they doe which doe repent them of any thing and in that sense the Lord here repenteth because he biddeth the Angel stay his hand Mart. 2. Beside this phrase sheweth the inclination of God vnto mercie like as a father is grieued when hee is forced to correct his sonne and had rather that no cause were giuen him of such chasticement Osiand 3. God spared Ierusalem at Dauids intercession because it was the place which he had appointed for his Sanctuarie Pellican 4. But God herein altereth not nor chaungeth but as he had determined to spare Ierusalem so likewise he had appointed the meanes to shew this mercie at the supplication of Dauid which though it be set downe after yet he first at the sight of the Angel humbleâ— himselfe and then the Lord repented him of the euill 15. Quest. Of Dauids humbling himselfe and offring to be punished for the people 1. It pleased God that the Angel should be seene in a visible shape with a sword in his hand that Dauid thereby might be mooued and stirred vp to humble himselfe and that the Lord thereupon might shew mercie 2. Hee confesseth his sinne not accusing the Lord as of iniustice that he had smitten the people vndeserued but their sinnes he knew not his own he knew which had iustly deserued that plague 3. Herein Dauid sheweth himselfe a most louing shepherd to his people and subiects tâ—at offereth himselfe vnto the daunger for them that he and his house which were the principall in this action of numbring the people might answer the punishment Chrysostome writeth that the shepheards in Cappadocia haue such a loue vnto their flocke that sometime for three dayes together in following them Hom. 15. Epist. ad Roman they are ouerwhelmed with the snowe and yet they endure it and in Lydia how farre they trauaile with their sheepe for a moneth together in the waâ—t deserts and parching heat of the Sun who therein doe teach such as are shepheards of men that they should euen not spare their owne liues for their common good 4. Diuerse among the Heathen as Godruâ— the Curij Decij did aduenture and gaue their liues for their countrie but they did iâ— in a vaine ostentation seeking therein their owne praise or in a ciuill respect onely of honestie but this offer of Dauid proceedeth from true â—haritie wrought by faith 5. Now Dauid all the time of this plague humbled himselfe as is most likâ— in praier vnto God but vpon the sight of the Angel he iâ— more effectually mooued wiâ—h compassion and especially because Ierusalem which was the citie and glorie of the kingdome was now next And hitherto Dauid offred not himselfe to the plague because as Chrysostome coniectureth Chrisost. ibid. he still expected and made account himselfe to be taken away in â—his plague but now seeing that it was Gods will to spare him he doth voluntarily offer himselfe Mart. Quest. 16. v. 21. Why Dauid buildeth an Altar vnto God in the threshing floore of Araunah 1. It pleased God to make choice of this place because it pleased him there to haue a house built vnto himselfe and why here rather then at Gilgal Silo Nob Mispah Gibeon where the Tabernacle was at this present no other reason can be giuen then because it so pleased God as in the daies of Elias there were many widowes yet the Prophet Elias was onely sent to the widowe of Sarepta Mart. 2. This beeing the principall cause yet other things concurred this was the same place the hill Moriah where Abraham would haue sacrificed Isaac and in the same place namely at Ierusalem Christ the sonne of God offered vp himselfe in sacrifice 3. And in this place the benefit was receiued there the Angel held his hand and put vp his sword into his sheath as it is said 1. Chron. 21.27 therefore in that verie place Dauid offered sacrifice to shew his thankefulnesse 4. And an other reason is yeilded why in that place Dauid built an Altar because beeing afraid of the sword of the Angel and the daunger beeing present he could not goe vnto Gibeon where the Tabernacle then was 1. Chro. 21.30 Quest. 17. v. 23. What this Araunah the Iebusite was 1. Hee is called also Ornan 1. Chron. 21. it was no straunge thing in those daies for
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
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