humanum sed diuinum beneficium this is no humane but a diuine benefit in that thou hast promised that all nations shall be blessed in my seed 5. Iunius interpreteth ratione humana after the manner of men that is familiariter mecum agis thou dealest familiarly with me as one man with an othe◠to this purpose also Sa. 6. Rupertus giueth this sense this is the Law of Adam that is we are all the children of wrath by nature not worthy to be thine house 7. But these words are much better referred vnto Christ This is the lawe of that excellent man which word excellent is supplied 1. Cor. 17.17 that is thou grantest me these things not for any merit or worthinesse in me but for the worthinesse of that excellent man Christ Mar. And Osiander doth make this place an euident testimonie of Christ both God and man not putting it in the vocatiue case O Iehouah God but ioyning all these words together by apposition this is the lawe of that man Iehouah God in this is the condition of the Messiah both man and God but the word Iehoui is taken in the vocatiue case as Gen. 15.8 yet there is here a manifest reference to Christ the word is haadam of that man the article is put too to note some excellent and singular man which title is added 1. Cor. 17.17 And Daud here hath manifest reference to the Messiah because he speaketh of the continuing of his house for euer v. 19. the next words also following v. 21. for thy words sake Iunius vnderstandeth of Christ who is the eternall word of God 16. Quest. v. 21. Gods owne will the cause of his decree According to thine owne heart c. 1. Like as Gods owne gracious purpose not any respect of Dauids worthinesse was the cause of these promises made vnto him concerning the Messiah Osiander So the Lord in the election and predestination of his Saints vnto life respecteth not their workes but according to his owne heart and voluntarie decree hee ordaineth them vnto life this place then directly maketh against their opinion Controv. Against election by workes who thinke that the decree of election proceeded from the foresight of mens workes 2. But it will be obiected that God ordained none to be saued but such as lead a godly life true it is but yet the foresight of their good workes it not the cause of their election vnto life but an effect and fruit of it God as he hath appointed the end so likewise he hath ordained the meanes tending to that ende As the Apostle saith He hath chosen vs in him before the foundation of the world that we should be holy Eph. 1.4 And againe We are his workemanship created in Christ Iesus vnto good workes which he hath ordained that we should walke in them Ephes. 2.10 17. Quest. v. 13. Of the meaning of these words Whose Gods went and redeemed them 1. Some in that the word eelohim gods is here put in the plurall doe vnderstand it in respect of the opinion of men who thinke there are many gods according to that saying of S. Paul there are many gods and many lords 1. Cor. 8. but seeing mention is here made of that singular worke of the redeeming Israel out of Egypt it must be referred to the true God 2. Chimhi thinketh that Dauid thus speaketh of God in the plurall for more honour sake but this custome of vsing the plurall for the singular for more honour and dignitie sake was not taken vp in those dayes and if that had beene the reason why doth the Prophet Dauid afterward throughout his prayer vse the singular number speaking vnto God 3. Some by gods here vnderstand Moses and Aaron which went to redeeme the people Chaldè paraphrast for so Magistrates and gouernours are sometime in Scripture called by the name of Gods but it is euident that the Prophet speaketh here of God himselfe as in the verse following Thou hast redeemed vnto thy selfe thy ptople Israel 4. Wherefore this rather is referred to God himselfe the blessed Trinitie the Father Sonne and holy Ghost here both the verbe and the other word are put in the plurall number halehu eelohim the gods went but 1. Chron. 17.21 the verbe is put in the singular haloch and eelohim gods in the plurall This pluralitie of persons is an euident demonstration and proofe of the blessed Trinitie Mart. whome in the vnitie of essence he said before to be but one v. 22. and none like vnto him Osiand 18. Quest. In what sense it is said God went and redeemed them to himselfe 1. God beeing in himselfe infinite as he cannot be comprehended and contained in any place so neither doth he goe from place to place But God is said to goe to a place when it pleaseth him to make some visible demonstration of his presence as he did by those wonderfull and fearefull works which he shewed in Egypt when he deliuered his people 2. This also may most fitly bee applyed to the incarnation of the Sonne of God who then came and visited vs when he tooke our humane nature vpon him And so God went and redeemed his people which was the worke of the whole Trinitie the Father Sonne and holy Ghost 3. Yet our nature was assumed onely to the person of the Sonne not to the person of the Father or the holy Ghost the internall workes of the Trinitie as they are called How the works of the Trinitie are diuided and distinguished how they are vndiuided are peculiar to the persons as to the Father to beget to the Sonne to bee begotten to the holy Ghost to proceede from them both but in externall works they ioyne together as the Father the Sonne and the holy Ghost created the world and whatsoeuer is done in the world by God is wrought by the vndiuided and ioynt power of the Trinitie 4. Yet the Sonne of God is onely said to be incarnate in respect of the worke it selfe but if the action of his incarnation be considered therein the whole Trinitie concurred for God gaue his Sonne for the redemption of the world the holy Ghost ouershadowed Marie when Christ was conceiued and Christ also is said to haue giuen himselfe Galat. 2.10 So Ioh. 10.36 the father is said to sanctifie Christ and Ioh. 17.19 he saith I sanctifie my selfe likewise Ioh. 2.13 Christ saith Destroy this temple and in three dayes I will raise it vp againe and the father also is said to raise him vp Rom. 8.11 Then in the action of the incarnation of Christ the blessed Trinitie did worke but opus ipsum the worke wrought the incarnation it selfe was appropriated to the person of the Sonne onely Mart. 5. Further the diuine essence or nature is to be considered two wayes either absolutely in it selfe as it is common vnto the three persons of the blessed Trinitie and so the diuine essence was not incarnate or vt est determinata in vna aliqua 〈◊〉 〈◊〉
with mature deliberation and the third is an halter such was their doctrine that ended with despaire but Amnon here neglected indeed the right meanes namely these first in time to haue resisted his affections and not to haue giuen way vnto them Pellican secondly to haue giuen himselfe to abstinence and some honest exercises which might haue occupied his mind then by some lawfull matrimoniall loue to haue ouercome his vnlawfull lust and to haue praied vnto God for grace Mar. 4. Quest. v. 5. Of Ionadabs wicked counsell 1. Ionadab is called here Amnons freind but indeed he was his foe for a true friend will neither giue dishonest counsell nor yet do any dishonest thing for his freind Bor. 2. He is also called cacham a wise and prudent man but it was carnall not spirituall wisedome such a wise man as the Prophet speaketh of they are wise to doe euill but to doe well they haue no knowledge Ierem. 4.22 3. For in wise counsell two things must be considered that both the end of a mans counsell be good and that the meanes thereunto tending are also honest and lawfull but Ionadabs counsell failed in both Mart. 4. Such flattering counsellers abound in Princes courts who are readie for their owne aduancement to serue the humors of great men and by their craftie heads doe deuise how to compasse their desire Pellican 5. Quest. v. 12. Of Thamars reasons and perswasions to Amnon 1. First shee alleadgeth that it was and vnusuall crime in Israel which he offered either to corrupt a virgin or to commit fornication out of mariage much more for one to corrupt his sister Pellican 2. Thou she sheweth the inconuenience in respect of himselfe hee should be counted as one of the fooles of Israel as a lewd and wicked person Genevens and aâ— a man vnmeete to succeed his father in the kingdome beeing his eldest sonne Mart. 3. In respect of her selfe it would be a perpetuall shame vnto her she could not hide or conceale that lewdnesse if she should be with child by him Osiander 4. Then from entreating she falleth to aduise and counsell him that he would speake vnto her father to giue her vnto him But all these reasons would not content or satisfie his wicked mind he still proceeded in his vile purpose to haue his will of her 5. Now whereas the law was that the virgin which was forced in the towne should crie out Deut. 22.24 it is like that Thamar cried out but none would come to deliuer her or that Amnon kept her from crying Some thinke that she held her peace because she would not bring her brother to shame or vpon hope of marriage but hope of marriage she could haue none because it was against the Law and shee was more to respect her owne fame and honest name then her brothers 6. Quest. v. 23. Why Thamar saith hee will not denie me vnto thee seeing it was against the Law 1. Lyranus with some others is of opinion that Thamar was not Dauids daughter by Maacah but that she was with child by another when Dauid tooke her captiue in battell and so Thamar beeing neither Amnons sister by father or mother might be Amnons wife But this is not like for Amnon called her his sister v. 6. and it seemeth that Thamar was borne after Absalom as the phrase giueth when Absalom had a sister or when to Absalom was a sister v. 1. Iun. D. Chimhi thinketh also that Thamar was Dauids daughter but conceiued by him before she was conuerted to the faith of Israel 2. Pellican giueth this exposition that Thamar secretly vnderstood this condition si fieri posset if it might be Dauid would not denie her to him if it could not be done by marriage much more vnlawfull was it out of mariage 3. But it is more like that by this meanes she did dilationem quaerere seeke delaies onely and to gaine time Iun. vt conatum adolescentis eluderet to put off the young mans purpose Osiand Mart. For if she might haue beene Amnons wife hee needed not to haue languished after her and haue vsed such indirect meanes and he should haue married her after or paied her dowrie neither of which was done Mar. 7. Quest. Whether this degree of consanguinitie or any othâ—r might haue beene dispensed with By occasion of these words of Thamar to Amnon which sound as though Dauid might haue giuen Thamar to Amnon to wife occasion iâ— ministred briefly to consider whether any of the forbidden degrees may be dispensed with 1. The Popes Canonists and Canonicall Diuines doe hold Contr. The degrees forbidden Leuit 19.20 can not be dispensed with that the prohibition onely is naturall and morall betweene the father and the daughter the mother and the sonne that their marriage cannot be dispensed with because they are one flesh but all the other degrees may be dispensed with for Adams sonnes tooke their sisters to wiues Iacob married two sisters Sarah was Abrahams neece Iacobed Moses mother was Amram his fathers aunt So it is their opinion that the Pope may dispense with all degrees sauing betweene the father and daughter mother and sonne as Caietan And the practise of the Papall Church hath been accordingly In Thom. 2.2 qu. 154. art 9. Emmanuel king of Portugall married two sisters Catharine Queene of England two brothers Ferdinandus King of Naples by licence from Pope Alâ—xandâ—r the 6. married his owne Aunt And Martinâ— the â— did dispense with the marriage of the germane and naturall sister 2. But this is a most grosse opinion 1. All these prohibitions are morall and natuturall for the Cananites were cast out for such abominations who were not bound to Moses Iudicialls 2. The necessitie of those times dispensed with those first marriages when there were no other to marrie with and God in respect of that necessitie gaue a relaxation saying increase and multiplie 3. The facts of the fathers cannot be excused from all imperfection yet it was Iaacobs intent to marriâ— but one Laban by his subtiltie imposed the other vpon him 4. These were the sinnes of the Heathen Among the Persians the sonnes married with their mothers the daughters with their fathers it was lawfull among the Athenians for one to marrie his sister Berosus writeth that the Gyants of the old world refrained not such marriages Caracalla said to his mother in law O that it were lawfull the impudent woman answered si libet licet imperator dat leges non accipit if you liâ—t it is lawfull for an Emperor giueth laws to others he taketh none himselfe ex Martyr 8. Quest. v. 15. Of Amnons hatred of his sister 1. Aristotle in his Problemes giueth this reason why inordinate loue is many times turned to hatred as Potiphars wife when she could not haue her desire hated Ioseph as much as she loued him and Nero after hee had abused his owne mother so hated her that he killed her The reason hereof Philosophers yeeld to be this
haue beene an offence vnto Amnons friends and they might hereby haue beene prouoked to seeke reuenge Mart. 4. And Dauid did it to this ende vt melius filios in officio contineret that he might by this example of seueritie the better containe his children and bring them to doe their dutie Osiand 5. And Dauid thought it good not to restore Absalom all at once he knew him to be of an insolent nature hee would haue him therefore by little and little to conceiue more hope of pardon Pellic. 11. Quest. v. 25. Of Absaloms beawtie 1. Mention is made here of Absaloms beautie to shewe his pride that grewe insolent and ambitious in respect of his beautie and fauour that he not long after aspired to the crowne 2. Beautie is no vertue and yet it is in it selfe a commendable gift of nature especially if it be accompanied with these two things humanitie and chastitie as Ioseph beeing a beautifull person excelled in both these he was courteous toward his brethren and chast to his mistris But both of them were wanting in Absolom he was both cruell and of a murderous mind and verie vnchast that hee did not forbeare his fathers concubines 3. Beautie and comelinesse is not alwaies ioyned with vertue Saul was a comely tall person yet prooued a tyrant Alcibiades among the Athenians was a comely man but caused many tragedies Isocrates was wont to say of such that had beautie but no vertue that they had navim bonam sed gubernatorem malum a good ship but an euill gouernour Chrysostome compareth thē to faire trees in the wood In Psalm 50. that bring no fruit but for swine And they may be likened to peacockes which haue gaie feathers but are not so profitable as the poore hourely bee that yeeldeth honie Mart. 12. Quest. Of Absalom haire v. 16. 1. Some thinke that Absalom was a Nazarite and therefore polled not his haire but the Nazarites did not cut their haire once euery yeare as Absalom did but when their vow was at an end It is like as D. Kimhi thinketh that he had a pride in his haire and did glorie in it 2. In some countries the vse was not to poll their haire as among the Lacedemonians and they did it for this reason if they were comely the haire would adde grace vnto them if they were deformed it would make them terrible to their enemies But among the Romans they as much abhorred those which did weare long haire There was a certaine tree whereon the young men and virgins did hang their first haire which they consecrated vnto the gods Absalom in nourishing his haire followed therein no custome but did it onely of pride 2. His haire waighed 200. sicles which as Iosephus counteth was fiue pound but some Hebrews better value the pound at 25. sacred sicles that is so many halfe ownces this was esteemed after the kings that is the ciuill and common sicle Iunius which is held to be but two drammes that is a quarter of an ownce Iosephus is here in an errour who thinketh hee polled his head at euery 8. monthes end whereas the text saith it was at the end of euery yeare and it being too heauie for him weighing 200. common sicles that is an 100. halfe ownces and 50. whole ownces which maketh about 4 l. weight counting 12. ownces and an halfe to the pound he then cut it off But if the sicle contained halfe an ownce as Montanus thinketh then the waight of his haire was as much more Some thinke that it was sold for 200. sicles not that it waighed so much Emm. Sa. But the valuation of it at such a reckoning would seeme more strange then the weight thereof at such a summe In Saul and Absalom two men of goodly stature but of badde conditions we haue the right description of hypocrites who beare a faire shew outwardly but within are corrupt Borrh. CHAP. 15. 1. Quest. v. 1. What mooued Abshalom to aspire vnto the kingdome and when 1. IOsephus thinketh that he beganne to attempt this after foure yeares whereof though there be no mention in the text yet it may well be that after he had bin kept from his fathers presence two yeares and had beene receiued into his fauour and sight and so continued one yeare then he beganne thus to practise in the fourth 2. And seeing Amnon the Eldest was now slaine and Chileab the second sonn◠was dead he tooke himselfe to be the next heire and therefore beginneth betimes to preuent the conueying of the kingdome ouer to Salomon which now might beginne to be surmised and talked of Mar. 3. He might also carrie an hatefull mind toward his father and so purposed vngraciously with himselfe to be reuenged of him His mother also beeing a straunger and his kindred were not so much it may be respected and therefore he also sought their aduancement 4. And herein God had a secret worke that Nathans prophecie might take place that the sword should neuer depart from Dauids house Further herein Dauid was a type and figure of the Messiah against whom one of his Apostles lift vp his heele Borrh. 2. Quest. Of Abshaloms practises whereby he seeketh to aspire to the kingdome 1. Hee taketh vpon him great state and pompe hee prouideth him a chariot and horses which was a thing vnusuall and 50. men And by this glittering shew he beginneth to be aduanced of the people who are much affected with nouelties and vnwonted vsages Mart. It was maruell that his father perceiued not to what this tended but hee was blinded with fatherly loue and affection toward him Osiand 2. The next thing whereby he insinuateth himselfe is his diligence and paines he would rise vp earely euery morning and goe and stand in the gate ambitious men will spare no trauaile or paines to atcheiue their purpose which may teach vs to be diligent in following of good causes if the ambitious are so diligent and studious in prosecuting of euill 3. Then followeth his flatterie he would commend euery ones cause that it was verie good and would giue them faire promises wishing that hee were set to be a Iudge ouer them he would then minister iustice vnto euery one 4. He slaundereth also his Fathers gouernment and accuseth his officers of negligence and iniustice as the propertie of ambitious men is to dispraise all but themselues 5. Vnto these insinuations he addeth a fawning kind of humanitie and courtesie abasing himselfe to kisse euery one that came by 6. And by these meanes it is said he stole away the hearts of the people both in respect of Dauid to whom they were bound by couenant from him hee stealeth their hearts Mart. and in respect of the people also who knew not Absaloms purpose herein it was also secret and as theft vnto them 3. Quest. v. 7. After fourtie yeares from what time these yeares must be counted 1. Osiander thinketh those yeares to take beginning from Dauids first annoynting by Samuel but
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.
He thus reasoneth by way of comparison he had endured the troubles and trialls procured by his son who sought his life whereas Shemei was a stranger vnto him and did but raile vpon him in words much more was it fit he should beare this reproach 3. He sheweth the fruit that might come of it it may be that God would do him good for his cursing not that this affliction was the cause of his reward but it is an order and course which the Lord obserueth to raise them vp whom he had humbled so he dealt with Ioseph and Iob. 4. And hee speaketh doubtfully because we haue no certaintie of these temporall things but of his spirituall state his euerlasting saluation Dauid made no doubt at all 6. Quest. v. 10. Whether Dauid did well in bearing Shemei his reproachfull words and what a reproach is and how to bee borne 1. A reproach is offered either in word as Shemei reuiled Dauid or in deede as Abshalom defiled his fathers concubines not so much of lust as to disgrace his father 2. Reproaches some are meere slaunders as those were which Shemei obiected to Dauid some are true as when one obiecteth such crimes as are true but after a reproachfull manner 3. Some reproachfull words are vttered by way of disgrace and they are sinne some onely are by way of discipline to amend and correct and make one ashamed of his sinne as when Magistrates rebuke offenders and ministers in their sermons sharpely reprooue sinne as the Prophet Isay called the cheife of Israel Princes of Sodome c. 1.10 and S. Paul saith O yee foolish Galatians and such kind of reproaches are not sinne 2. Reproachfull and reuiling words proceede either from anger and desire of reuenge as here in Shemei or from pride as in Rabsake against Hezekiah or from foolishnesse as Nabal reuiled Dauid 3. How we are to behaue our selues in bearing of reproaches these considerations are necessarie 1. that generally we must followe that rule of Christ if one smite vs on the one cheeke wee should turne to him the other also that is not alwayes to doe so in fact for Christ beeing smitten vpon one cheeke did not turne the other but our heart must alwaies be prepared for Christs sake to suffer all wrongs in word and in deed 2. Yet there is a time when a foole must be answered in his foolishnesse and a reuiler must not bee suffered to goe away without a rebuke as if either his reproach tend to the hinderance of our good name or our brothers and they which heare it are by our silence apt to beleeue the slander and if a discreet reproofe may be a means to make him see his sinne 3. And there is a time when a foole is not to be answeared in his foolishnesse least we be like him Prov. 16.4 if we thinke that we shall growe too hotte and cholerike and exceede measure in reproouing it is better for vs to hold our peace and when we see in respect of the slaunderer that his word is of no credit and our defence needeth not in respect of the standers by or if the reuiler is like to be more prouoked by our admonition in all these cases it is better to be silent 4. And where defence is needefull it is not onely lawful for vs priuately to rebuke the slaunderer but to make complaint vnto the Magistrate to preserue our good name as a theife of our goods may be brought before the Magistrate so much more he that stealeth away our good name 5. And as concerning Dauid it was a worthie and commendable part in him to beare Shemeis slaunderous speach for hee was innocent he therein considered the Lords purpose to trie him it was then no time for him to seeke reuenge he had opportunitie offred afterward to meete with this reuiler Mart. 7. Quest. v. 10. How the Lord is said to haue bidde Shemei curse Dauid and how sinne standeth with the will of God and whether he is any way the author thereof 1. First that God is no way the author of sinne by these and such like reasons it is made plaine 1. God is not the author of any thing whereby a man is made worse for if an artificer will not marre his owne worke much lesse God but by sinne man becommeth much worse 2. God is the reuenger of sinne therefore not the author 3. God hateth nothing which he hath made but he hateth sinne 4. He that doth or procureth sinne is a sinner but God cannot without horrible blasphemie be said to be a sinner 5. If God should prouoke vnto sinne we should make him a dissembler an hypocrite who forbiddeth one thing and yet doth an other 6. The Lord saith by his Prophet Hosea thy destruction is of thy selfe then sinne also the cause of destruction is of our selues 7. Our Sauiour saith that when the deuill speaketh a lie he speaketh of his owne sinne then is peculiar vnto the deuill therefore nor to God 8. Christ wept ouer Ierusalem beeing grieued for the calamitie that should befall it much more was he grieued for sinne which was the cause thereof then is he not the author of sinne 9. Tyrants make seuere lawes and then compell men to breake them that they may punish them So God should be a tyrant if he procured or made men sinne and transgresse his lawes 10. If God were the author of sinne he could not be the Iudge of the world 11. If God any wayes should stirre vp vnto sinne there must needs be two contrarie wills in God one whereby he willeth sinne to be the other whereby he disliketh it and is displeased at it 12. The wicked should be in no fault for they might turne all the blame vpon God 13. Men had no reason to be grieued for their sinne but to reioyce seeing they doe that which God is the author of if he were the author or worker of sinne 14. If God would haue men saued then hee would haue them also vse the meanes vnto saluation then would he not haue them sinne which doth hinder their saluation 2. Secondly the reasons on the contrarie that God may be charged with sinne are these 1. The Apostle saith Rom. 1.26 that God gaue vp the Gentiles to vile affections 2. The Lord is saide to haue hardened Pharaohs heart and Isa. 6.10 to make the eyes of the Israelites heauie and to shut their eyes 3. We say in the Lords prayer Lead vs not into temptation 4. He that is the cause of the cause is the cause of the effect procured by that cause But God is the cause and creator of mans will and affections which are the cause of sinne he may seeme then to be the cause of sinne 5. The Lord said to the spirit that offered to goe be a false spirit in the mouthes of Ahabs Prophets goe and prosper 1. King 22. 6. Sinne is an action but all actions proceed from God the first moouer and beginner
the Prophet Dauid saith directly Psal. 139. thou vnderstandest my thoughts long before He hath an other assertion as dangerous That the election of things to be done is in vs the perfection and consummation of the concurring operation of God whereas the Apostle saith that God worketh in vs both the will and deede Philip. 2.13 of his good pleasure 3. But that distinction of Damasus is not to bee misliked whereby he diuideth Gods prouidence into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission and concession for Gods prouidence is seene in willing and acting of good things his permission in suffering euil things to be done not by a bare permission in leauing men to themselues to doe altogether what they list but in vsing them and ouerruling them This concession he further maketh of two sorts diuiding it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oecomicall or disciplinarie concession in leauing his children sometime to themselues for their further instruction there is an other concession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute and finall whereby he suffreth the wicked and inccorrigible finally to fall without recouerie 2. In the other extreame are they which so hold the diuinâ— prouidence as that they bring in a fatall necessitie But God constraineth no mans will for if it be forced it is not a will which willeth freely But here there is a threefold libertie of the will to be considered there is libertas à coactione a libertie and freedome from coaction in all men good and bad libertas à peccato a libertie from sinne that is from the dominion thereof when the will is regenerate and libertas à miseriâ— a liberâ—ie and immunitie from misery which shall be in the kingdome of God when we are glorified But a libertie à necessitate from a kind of necessitie man now hath not he cannot choose but sinne Adam before he fell had this libertie also for it was in his power not to haue sinned if he would but now a necessitie of bondage and corruption is laid vpon his posteritie but yet the mind of naturall men worke freely in respect of any violence constraint or coaction 9. Quest. v. 16. Of Cushai his salutation to Absalom God saue the King whether therein he did well 1. Some to excuse this fact thinke that Cushai saying let the King liue that hee meant eternall life wishing that Abshalom might take such a course as might not hinder his saluation but the meaning of this phrase in saluting of their kings was nothing else but to wish them prosperitie as the Chalde interpreter readeth 2. Some thinke that Cushai here lied euidently mâ—ntitur impissimo tyranno he lied vnto this wicked tyrant seeming as though God and all the people of Israel had chosen Abshalom and he taketh that miscreant-companie for the Church of God Martyr so also Iosephus sheweth how he vseth two reasons for his dissimulation one because God had chosen Abshalom king the other the kingdome was not devolued vnto a straunger but descended vnto the sonne But seeing that Chushai herein followed Dauids direction and immediately vpon his prayer I cannot thinke that Dauid would be the author of such palpable flattâ—rie 3. Osiander thinketh it was mendacium officiosum an officious lie which was no sinne but euerie lie is sinne as is shewed before qu. 11. c. 15. 4. Therefore as I there resolued with Iunius Chushai rather deludeth Abshalom with ambiguous speach and vseth a kind of ironia Borrh. speaking by the contrarie and all this was thus disposed diuina prouidentia by the diuine prouidence Chushai cannot be excused from some humane infirmitie in this his dissimulation yet it is too much to charge him with lying and flatterie for he sought not any aduantage to himselfe as flatterers do but only the safetie and preseruation of the Lords annointed In respect whereof excusandus est à tanto si non à toto he may be excused if not altogether yet from so great a sinne Pellican as in the imputation of lying and flatterie See more hereof before qu. 11. c. 15. 10. Quest. v. 19. Of the truth of Chushai his speach as I serued thy father so will I be before thee 1. True it is that when good Magistrates are remooued and worse come in their place we must yeeld obedience vnto them in all lawfull things so long as they commaund not things contrarie to the word of God As the Romans were obedient to Iulius Caesar after he had spoiled them of their libertie and to the Emperor Phocas hauing slaine Mauritius 2. But the case is diuerse here for neither was Dauid dead and therefore Abshalom was an vsurper his father yet liuing and other Princes haue not the expresse word of God for their gouernment as Dauid had who was anointed by Samuel and therefore the people here were to obey none other but Dauid 3. The like may be said when good Ministers are expelled alij instituuntur non ita boni and others not so good are set in their place all good meanes must be vsed by prayer and such like that good Ministers be not cast out sed si alij substituuntur audiendi sunt but if others be substituted in their place they must be heard as long as they preach the truth Mart. 11. Quest. v. 21. Of Achitophels peruerse counsell to Abshalom to goe in to his fathers concubines 1. Achitophel giueth counsell contrarie to the word of God he would haue Abshalom lie with his fathers concubines or wiues which was forbidden by Gods law but he respecteth his owne profit more then the glorie of God 2. For this was his pollicie to make Abshalom odious to his father that there might be no hope of reconciliation for he feared least if that Abshalom should be receiued to his fathers fauour all they that tooke his part should goe to wracke 3. This was very probable but not necessarie for though Ruben had defiled his fathers bed yet Iacob did not vtterly cast him off from beeing counted among his brethren though he depriued him of his birthright And Dauid notwithstanding this villanie yet altogether withdrew not his affection from his sonne as appeareth by his mourning for him 4. The Hebrewes thinke that Achitophel herein did reuenge his own quarell because Dauid had committed adulterie with Bathsheba who was Achitophels neece by his sonne Eliam who was the sonne of Achitophel and is numbred among Dauids worthies c. 23.14 5. This Achitophel was such another craftie man and wicked counseller to Abshalom as Ionadab before was to Amnon If Dauids house were not void of such flaterers and wicked counsellers it is no maruell if they abound in Princes Coures in these daies 6. Abshalom here now bewraieth himselfe by this abominable act that he was not reuenged of Amnon so much for his incest as of malice and spight seeing here he committeth more grieuous incest himselfe Mart. 7. But this fell out by Gods prouidence as the
Prophet Nathan had told Dauid before that he should be thus corrected for his sinne of adulterie Borrh. 12. Quest. How this incest of Abshalom might stand with Gods will 1. It is certaine that all things which are foreseene of God shall necessarily come to passe praevideri non quia futura sunt and that they are foreseene not because they shall come to passe but therefore they shall come to passe because they are foreseene 2. It also followeth that nothing falleth out by chaunce but according to the decree and foresight of God 3. But further there is great difference betweene the ineuitable necessitie of the counsells of God and necessitie which is by compulsion and coaction notwitstanding God foreseeth the sinnes of men which therefore are ineuitable yet they commit them freely and willingly as Abshalom did this incest here As God is by an ineuitable necessitie good and Sathan euill the one can not be otherwise then good nor the other then euill yet God is freely good without compulsion and so is Sathan euill Borrh. 13. Quest. v. 23. Why Achitophels counsell is likened to the Oracle of God 1. Iunius referreth it to this present counsell of Achitophel which though it were in it selfe most horrible and wicked yet it was applauded by the vngodly as most sound counsell but the text speaketh not onely of this time but of his former counsells in the daies of Dauid 2. So that Achitophels counsell is not so called onely in respect of that authoritie which it had in the opinion of men Osiand 3. But because of the good successe which his counsell vsed to haue Genevens And this counsell which he giueth now though it were wicked yet it was for the present time verie perilous and pestilent 4. His counsell was so esteemed of in Dauids time also but with this difference Dauid approoued of his counsell as hee found it agreeable to Gods word but Abshalom and his companie follow it howsoeuer if it serued their turne yet this is an hyperbolical speach comparatio est non aequiparatio it is a comparison onely not an equalizing of his counsell vnto the oracle of God vnlesse it were in the opinion of carnall and worldly wise men Mar. 5. And such a wise man was Achitophel carnally or worldly not religiouslly wise such wisedome as may be and is giuen many times to wicked men Borrh. CHAP. 17. 1. Quest. v. 1. Of Achitophels peruersâ— and wicked counsell against Dauid 1. COunsell of it selfe is a sacred thing and commended in the Scripture and as it is of necessarie vse in all affaires so specially in battell which must be enterprised by counsell Prou. 24.6 But here it is abused by this craftie man 2. Who offendeth three waies in this his counsell in the matter which is consulted of the means and the end 1. For the matter there are two things that doe not fall vnder consultation either such as are certaine and necessarie and cannot be preuented or things which are subiect to chaunce and haue no certaintie at all but of such things counsell is taken which are electiue and incident into humane affaires herein then first Achitophels counsell faileth because he giueth counsell in a thing impossible God had determined that Dauids kingdome should be established 2. The meanes in deliberation should be honest but these which he propoundeth are most dishonest 3. The ende also is vngodly in seeking to ouerthrow the Lords Annointed Mar. 3. Now the speciall cause why Achitophel is thus bent against Dauid was for that hee ambitiously aspired to honour and riches as he was reputed a wise counseller so now he taketh vpon him to be the Captaine and leader of Abshaloms armie that he might every way grow great and in high reputation with Abshalom and the people The Hebrewes giue another reason of his hatred against Dauid because of Bathsheba which is touched before c. 16. qu. 11. 2. Quest. v. 3. Of the meaning of these words As the returning of all is the man whom thou seekest 1. Some read thus when all shall returne and the man whom thou seekest beeing slaine C.G.B. but there these words beeing slaine are added which are not in the text 2. Some thus when all the men are returned vnto thee whom thou desirest V.A. But there is a distinction at hacol all which sheweth that it is seuered from the word following haish the man which word hauing an article prefixed before it sheweth some speciall man 3. The Latine readeth thus I will bring â—ll the people againe as one man vseth to returne for thou seekest one man for here in the former clause as one man and in the next one are not in the originall 4. The Septuag thus like as the spouse returneth to her husband here these wordes inclosed the spouse and to are not found in the text 5. Some giue this sense and when euery man is returned which is the thing which thou seekest Emman Sa. But there is a distinction at hachal euery or all which sheweth that it is not ioyned in construction with haish man as the substantiue and adiectiue as is before shewed 6. Therefore I here preferre Iunius reading as the returning of all is the man whom thou seekest that is when thou get test him thou shalt in a manner get all 3. Quest. v. 7. Of Chushai his counsell in generall 1. Chushai verie wisely doth not discommend Achitophels counsell in generall least he might haue beene thought to speake of enuie or be suspected as a dissembler but he doth at this time onely take exception to his counsell as giuing him the praise of a wise counseller at other times Mart. Iun. 2. Beside Chushai sheweth his modestie not preferring himselfe before Achitophel but giuing him simply the prioritie of sound counsell and aduise onely in this one thing and at this time hee dissenteth from him Osiand 3. Chushai verie wisely among other suggestions which were improbable mingleth diuerse things which are true as v. 8. that his father was a valiant man and expert in warre and of great courage for he knew without the inserting of some things euidently true hee should hardly perswade the rest Mart. 4. Beside Chushai doth cunningly applie himselfe to the ambitious and insolent young mans humor insinuating what a mightie people and large kingdome he had from Dan to Beersheba and so Abshalom allectus laudibus suis beeing allured by his owne praise giueth eare vnto Chushai Pellic. 5. Further his faithfulnesse appeareth toward Dauid for the end of Chushai was to gaine time that Dauid should not be set vpon of a suddaine but haue respite giuen him to prouide for himselfe and to be better prepared Mart. 6. He is warie also and circumspect for though his counsell were approoued yet he would not trust Abshalom hee might thinke his minde might alter and therefore hee sendeth word presently vnto Dauid v. 15. 4. Quest. Of the seuerall and particular points of Chushai his counsell First Chushai
doth infringe Achitophels counsell by fiue seuerall arguments 1. He alleadgeth that Dauid was himselfe a valiant man and the rest of his people that were with him 2. And beside their ordinarie valour beeing thus suddenly assaulted they would be so much the more fierce as a beare robbed of his whelpes not her whelpes as B.G.L.S. for the word dobh is put in the masculine as is euident by the participle shacul put in the masculine for the hee beare as well as the shee doth helpe to hatch vp their young and both doe rage when their whelpes are taken away Borrh. 3. Thy father is an expert warrier and a warie man he hath his watch he will not lodge as a common souldier with the rest but will withdraw himselfe 4. Hee vrgeth the inconueniencie of the place hee is hid in some caue so that their labour should be frustrate in seeking him 5. Hee sheweth the daunger that if they should presently ioyne battell in the night if but a few of Absalons men should be slaine it would be noised that al his forces were discomfited Mar. And in this maner Chushai shewed the weaknesse of Achitophels counsell 2. Then hee commeth to giue contrarie aduise in euerie point opposing himselfe to Achitophel 1. Whereas Achitophel had aduised to follow after Dauid presently that night Chushai would haue some further time taken till more forces might be gathered together 2. Achitophel required but 12. thousand Chushai would haue all the people gathered together as the sand of the sea in multitude 3. Achitophel would goe himselfe as Captaine of the armie but Chushai perswadeth Abshalom to goe in his owne person 4. Achitophel pretended to take the King his father onely v. 2. but Chushai sheweth a course to be taken that neither hee nor any one of his men should be left Borrh. 5. And the better to perswade hee sheweth the facilitie of this enterprise â—ow easily they shall vanquish him either in the field by falling vpon him as the dew in multitude or if he get himselfe within a citie they will pull it with ropes that is engines of warre fastened with ropes into the riuer that is the ditches and trenches filled with water which enuironed the walled townes Mar. 5. Quest. v. 14. Of the approbation of Chushai his counsell before Achitophels 1. By this example we see that it is not enough to haue good counsell propounded but it is necessarie to haue a good iudgement to discerne of counsells which is the best Achitophel gaue here most daungerous and pernicious counsell but Abshalom was blinded that he saw not what was good for himselfe Mar. 2. It is therfore called the good counsell of Achitophel not that it was simply good for the Lord then would not haue destroyed it but it was good and profitable for Abshalom not that any thing indeed is good and profitable which is not honest but this is so said according to the phrase and speach of men which vse to call those things good which are commodious and profitable 3. This came of God that Achitophels counsel should be reiected so that Chushai can not be here accused mendacij simulationis improbae of lying and wicked dissembling it beeing by Gods direction Borrh. 4. And the end is shewed why the Lord destroied the counsell of Achitophel that Abshalom might be punished who was guiltie of two horrible sinnes rebellion and parricide intended against his father and incest in the highest degree therefore he was worthily punished and by Chushai his counsell hee was brought into that battell where he was slaine 6. Quest. v. 15. Whether Chushai did well to discouer the counsell of Achitophel 1. If Chushai were not sworne to keepe secret this counsell therein there was no offence at all nay he had sinned if hee had not reuealed it seeing the king and the commonwealth were now in great daunger otherwise it is the part of counsellers to be faithfull in keeping to themselues the counsells of the kingdome In ff de re militar l. omni by the Ciuill law it was made death to betraie the secrets of the state especially in warlike and militarie affaires Papinus is commended in the Romane Histories because hee would not reueale to his mother beeing but a child the secret consultations of the Senate 2. Yea though Chushai had taken an oath to be secret in this case he might lawfully breake his oath seeing it was an vnlawfull oath against the glorie of God and tending to the ruine and subuersion of the Commonwealth Mart. 7. Quest. Of Gods prouidence in deliuering the messengers from daunger that were sent to Dauid 1. The Preists within the citie Zadok and Abiathar could not themselues goe forth of the citie without suspition the gates beeing kept and watched but they sent a maid with the message vnto their sonnes that waited in the field of whose fidelitie they had experience so Dauids safetie depended here vpon the faithfulnesse of a maid God many times vseth weake meanes to deliuer his seruants by 2. This matter is espied by a young man not as Iosephus saith by Abshaloms horsemen as the Deuill neuer wanteth instruments in such caseâ— to worke mischiefe 3. But by Gods prouidence the messengers escaped and were hid in a drie pit where it seemeth there was small store of water such an one as that was into which Iosephs brethren let him downe which beeing couered with a cloth whereon ground corne was spread by the wife of the house was not discerned the woman making a present excuse as that sex is verie ingenious in their readie inuentions Osiand that they were gone this excuse of the woman was like vnto that of the midwiues in Egypt Exod. 1. and of Rahab the good seruice which she did and her faithfull heart to God and his Anointed doe hide her womanly infirmitie therein 4. Thus although that God had certainely determined that Dauids kingdome should be confirmed and the Lord had promised him by his Prophet Nathan that hee should not die yet all cautelous meanes and circumspection is vsed of euery side that Gods decree might take place for though wee be sure of Gods fauour yet the meanes must not be neglected 8. Quest. v. 22. How Dauid escaped and passed ouer Iordan 1. Dauid was here driuen to a great streight who beeing wearied with the trauaile of the day and grieued also and perplexed in mind trauaileth all night till he came to Iordan and was passing ouer till the dawning of the day hee was not farre from Baburim Pellican which was not aboue foure or fiue miles from Ierushalem for it was but two miles from Anathoth which was distant some three miles from the citie in Iosu. c. 22. v. 17. Mas. ex Hieronym when the messengers came to him so that hee trauelled all night and that with great speed that hee might come to Iordan and haue time to passe ouer it 2. But Dauid in this extremitie findeth great comfort that God