Why the Lord smote Vzzah and how 1. Some of the Rabbines thinke that Vzzah was smitten because when he saw the Arke declining he had such an inward thought as though God were not able to stay it but no such thing is in the text Petrus Camestâ—r gesseth it waâ— for that hee had companied with his wife the night before which conceiâ— riseth of their prophane and base opinion of marriage which the Apostle calleth honourable the cause is euident out of the text because they had put the Arke into a caâ—t whereâ—s it was to be caried vpon the Leuites shoulders Mar. and because beeing no Priest he touched the Arke which it was not lawfull for the Leuites to doe Osiand both these causes are rendered of this iudgement the first 1. Chron. 15.3.14 the other 1. Chron. 13.10 2. How Vzzah was smitten it is not expressed some thinke he was striken with a thunderbolt Hierome is of opinion that his shoulder and arme waâ— suddenly withered and dried vp because he should haue borne the Arke vpon his shoulder De mirabilib Script lib. 2. c. 12. Augustine thinketh he was presently suffocated so died as they which are taken with an apoplexie but it seemeth it was a violent death and that by some rent rupture or diuision of his bodie as the place was thereupon called Perâ—z Vâ—zah the rent breach or diuision of Vzzah 3. Vzzah is smitten here whereas the Philistims were not punished at all for carting the Arke for they knew not the law of God and therefore were excused by their ignorance but the Israelites if they transgressed the law did it of carelesse negligence and forgetfulnesse as Vzzah here and therefore this punishment is laid vpon him Pellican 4. And Vzzah is smitten rather then Ahio not as Hierome thinketh if hee be the author of the traditions vpon the Chronicles bâ—cause Abinadab had Vzzah carie the Arke vpon his shoulders and he refused Mar. But though Ahio with the rest of the Priests and Leuites were all guiltie of the first fault in putting the Arke into a cart yet this fault was peculiar to Vzzah in that he presumed to touch the Arke which it was not lawfull for the Leuites to doe Num. 4.11 and therefore he was smitten and not Ahio Iun. 12. Quest. v. 7. Of thâ— right vse which is to be made of this iudgement vpon Vzzah 1. The Pope grossely abused this place against the Emperour who hauing made some constitutions in Germanie concerning râ—ligion and namely that of the interim was threatned by the Pope with the vengeance that did light vpon Vzzah for medling with things that appertained not vnto him But therein the Emperour did no more then other godly Kings before him Salomon Esechias Iosias and those Christian Emperours Constantine Theodosius Honorius Arcadius Mart. 2. But this example hath this application rather 1. It condemneth all will-worship and humane deuises brought into the seruice and worship of God as Nadab and Abihu were slaine for offering with strange fire 2. It teacheth vâ— ne in alienam functionèm nos ingreamus that we intrude not our selues into an others function as Vzzia the King was smitten with leprosie because he tooke vpon him to offer incense Osiander 3. The Arke also signifieth the Scripture quae non est illotis manibus tractanda which must not be handled with vncleane hands Pellican 4. It sheweth also that a good intention declining from the prescript of Gods word is not acceptable to the Lord Osiander For Vzzah here of a good meaning staied the Arke with his hand but because it was against the Law it displeased the Lord. 13. Quest. Why Dauid was displeased 1. Whereas the words in the originall are Dauid was angrie or anger was to Dauid some take it that Dauid was angrie not with the Lord for God could not be accused of iniustice here and it was farre from Dauid to lay any such imputation vpon God but he was angrie with the negligence of the Preists and his owne ouersight in such an apparant transgression of the Law Mart. 2. But the text giuing this reason because the Lord hath smitten Vzzah sheweth that this indeed was the cause of Dauids greife therefore the meaning is that displicuit Dauidi it displeased Dauid I.G.B. or Dauid was mooued and troubled as Samuel was mooued when the Lord had cast off Saul and cried vnto the Lord all night 1. Sam. 15.11 where the same phrase is vsed 3. As Dauid was mooued and troubled so it is said Dauid feared the Lord that day which both sheweth that Dauid setting before him the like punishment vpon the Philistims first then vpon the Bethshemites for their irreuerent behauiour toward the Arke feared the like punishment himselfe and therefore durst goe no further with the Arke Mart. And beside it made Dauid more carefull afterward nihil tentare praeter doctrinam legis to attempt nothing beside the doctrine of the Law Pellican 14. Quest. Whether Dauid did well in going no further with the Arke 1. Some think that Dauid was herein ouerseene and though he were an holy man yet he was not without his faults for if he were assured that it was the Lords will to bring the Arke to Ierusalem he should not haue giuen ouer notwithstanding this crosse successe and if he were not he should neuer haue begunne and taken it in hand Mart. 2. To the same purpose Osiander that Dauid exceeded a due measure in this his feare in that he sendeth away the Arke from him as many now a dayes because they thinke themselues vnworthie to receiue the Sacrament do along time forbeare and will not receiue it at all 3. But Dauid herein rather obeyed as it seemed to him the Lords will which hee might thinke was not at this time that the Arke should be brought to his house as was declared by this fact Iun. so aguoscit se indignum c. he acknowledgeth himselfe vnworthy with whome the Arke which was the seat of God should remaine and dwell Pellic. 15. Quest. v. 10. Of the leauing of the Arke in the house of Obed Edom the Gittite 1. The most doe thinke that this Obed Edom is called a Gethite or Gittite because he had sometime soiourned with Dauid or vpon some other occasion in Gath a citie of the Philistims Pellic. Vatab. and it might be he fled thither when Saul put the Priests to death Mart. But he was so called of Gath Rimman one of the cities giuen in common by the tribe of Manasses and of Dan to the Kohathites the Leuits Iosh. 21.24 Iun. 2. And with him the Arke is left not that Dauid forced him to take the Arke and so would turne the daunger vpon an other which he feared But it seemeth rather that Obededom dwelling in the way and beeing a good man and also a Leuite that he was willing to giue entertainement vnto the Arke Osiand Martyr Rupertus thinketh that Dauid as yet knew not the cause why the Lord
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
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
I am free from this woman and haue committed no such thing and therefore thou doest me wrong thus to charge me Iun. Vat. for the words themselues seeme to containe a deniall of the fact 10. Quest. v. 12. How Abner sent messengers for himselfe This word tactau hath diuerse expositions 1. Some read from his place Chald. 2. Some propter hoc because of this Iun. 3. Some he sent secretly B. 4. But the better reading is he sent pro se or loco sui for himselfe or in his stead so V.L.A.G.M. Iosephus also so interpreteth that he sent messengers in his stead he sent not this message or embassage in the name of Ishbosheth or of the state of Israel but in his own name Mart. and on his owne behalfe the word tachath signifieth pro for 11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner and making a couenant with him 1. The thing which Abner now went about was not vnlawfull to bring the kingdom vnto Dauid to whom the Lord had giuen it though Abner did it of an euill minde as Rahab did not euill in not discouering the spies and so betraying the citie Ios. 2. nor the men of Luz in shewing the way into the citie by which meanes it was surprised Iudg. 1.23 This therefore not beeing an euill act of it selfe Dauid might therein vse Abner And so that which is done by an other not without sinne the seruants of God may make vse of without sinne as Iacob vsed the benefit of Labans oath that sware by his gods Gen. 31. as the tenne men whom Ismael would haue slaine with the rest saued their liues in feeding their enemies couetous desire alleadging that they had treasures in the field of wheat and barley oyle and honie which they would discouer vnto them if they would not slay them Ierem. 41.8 So a poore man is excused in taking vp money vpon interest for his necessitie though the vsurer be not therin blamelesse 2. But this libertie holdeth onely in things which are not in their nature euill for in such we can no way consent or giue liking but we must sinne 3. Hitherto then Dauid offended not in beeing contented to take aduantage of this message of Abner but herein Dauid was ouerseene first that in so waightie matter as this he did not first aske counsell of God secondly because he maketh a couenant with a wicked ambitious man and of a suspected life Pet. Mar. 12. Quest. v. 14. Why Dauid sendeth to haue his wife Michol restored vnto him The reasons which mooued Dauid were these 1. In respect of himselfe because she was his first wife and he had obtained her with his great danger for an hundred foreskinnes of the Philistims he gaue 200. not 600. as Iosephus 1. Sam. 18.27 though Sauls demaund were onely for an hundred 2. In respect of Michol to deliuer her from that reproach and infamie liuing now in adulterie for Dauid had not dismissed her The Rabbines thinke that Phaltiel did not companie at all with her but that is not like seeing he was so vnwilling to part with her v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel not of her own mind and therein therfore hath her excused 3. By this meanes Dauid maketh triall of the fidelitie of Abner 4. It was a meanes to make a way to the kingdome his wife beeing now returned that was Sauls daughter Mar. 13. Quest. v. 17. Of Abners perswasion vnto the Elders of Israel and Beniamin 1. First he presseth them that it was their owne desire to haue Dauid to be their King hee was a King of their owne choosing and one in whom they all delighted 2. He reasoneth à facili it was an easie matter for them and now in their owne power to doe 3. He vrgeth the authoritie of God that had appointed Dauid the Lord hath spoken of Dauid who here like an hypocrite maketh the word of God to serue his owne turne for it was not the word of God which mooued him but his owne malitious heart 4. He perswadeth them ab vtili from the commoditie which should grow thereby to all Israel that by the hand of Dauid the Lord would deliuer them from their enemies Mar. 14. Quest. v. 20. Whether Dauid did well in making Abner a feast 1. Abner did not content himselfe with that message which he had sent before because things are better dispatched by personall presence then by the ministerie and mediation of others and because he would certifie Dauid how he had dealt in his behalfe with all the Elders of Israel and how he had preuailed with them for these reasons he commeth himselfe in person to Dauid Iosep. 2. But Dauid did not well in making him a feast both because he had not first consulted with God but followed onely humane counsell and therefore it tooke no place Pellic. as also Abner beeing an euill disposed man it was not meete that Dauid should haue eaten with him Mar. This feast therefore ended afterward with mourning teaching vs what vncertaintie there is in these earthly ioyes that we may learne to vse them soberly and with moderation Borr. 15. Quest. v. 28. Of Ioabs treacherous killing of Abner 1. When Ioab had accused Abner to the King that he went but about to vndermine him and seeing that the King could not be induced to deale against Abner then he bethinketh himselfe to take a course to be reuenged and sendeth for him backe as it seemeth in the Kings name and so thinketh Iosephus 2. The causes which mooued Ioab to kill Abner was two his hatred for the murder of his brother Asahel and his enuie least Abner might haue growne too great in the Kings fauour and so obscured him Borr. But this latter was the greatest motiue as afterward vpon the like cause he killed Amasa yet he pretendeth the other the death of his brother as the end of the verse sheweth 3. Ioab smiteth Abner in the same place where he had smitten Asahel before and though Ioab herein committed that which was both vnworthy himselfe and his master the King and for the which he worthely suffered afterward vnder Salomon yet the iudgement of God was iust vpon Abner a wicked and bloodie man and the Lord turneth it to the great good of Dauid in taking out of the way a new reconciled enemie who would hardly haue prooued faithfull Mar. 16. Quest. Of the place where Ioab killed Abner 1. The most read that he tooke him into the middes of the gate L.V.P.M. rather within the gate C.I. or aside in the gate B.G.S. not to talke with him in an open and publike place to be without suspition for the gate was the place of iudgement Mar. But he rather tooke him aside and apart from the rest to talke with him more secretly Ioseph who thinketh also that his brother Abishai was by which is not vnlike for he also consented v. 30. 2. The
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
eightfold because the word arbaghtaim fowrefold is put in the duall number so Vatab. Pellican bâ—t that is no good reason the like word shobhghathaim seauenfold is likewise put in the duall number Isay. 30.26 and yet signifieth there onely seauenfold not twice seauenfold Iun. Indeed it is probable that the Iudge might award restitution in a greater proportion then fourefold according to the qualitie of the sinne as Prov. 6.30 The theefe if he be found shall restore seauenfold though some by seauenfold in that place vnderstand often Iun. that the theefe as often as he is found should make restitution But in this place there is no necessitie so to vnderstand the word specially seeing the punishment was aggrauated by the sentence of death 6. Quest. How God gaue Dauids Lords wiues into his bosome 1. By his Lords wiues to vnderstand women which were Gods creatures and so by the Lord God himselfe is a coact and forced exposition 2. Some by wiues vnderstand concubines and so the Hebrewes thinke that here Michol and Rizpah are vnderstood the one Saulâ— daughter the other Sauls concubine which Dauid had so also Pellic. Genevens 3. Osiander thus expoundeth that Dauid had libertie to take any of Sauls wiues or concubines as he desired though he did it not but it was not lawfull for him to marrie any of his father in lawes wiues for as it was vnlawfull to marrie the father or mother in law so also the husband or wife of the father or mother in law for there is the same degree of distance 4. Pet. Martyr by his Lords wiues vnderstandeth women vnder Sauls subiection but so any man might haue taken Sauls wiues for all had beene subiect to Saul it had beene no great priuiledge to Dauid 5. Some make this the meaning that God deliuered into Dauids bosome that is into his power and subiection Sauls wiues as the dearest things which belonged vnto him Iun. not to marrie them but to handle them at his pleasure but the phrase to deliuer into the bosome signifieth some present fruition rather then a powerfull subiection of his Lords wiues I preferre then the second exposition before that Dauid had his Lords wiues women or concubines for so Dauids wiues v. 11. are called c. 16.21 both because Michol his wife was Sauls daughter and some of his concubines also Dauid might haue 7. Quest. Whether the Lord doe here vpbraid Dauid with the benefits bestowed vpon him Whereas Saint Iames saith God giueth to all men liberally and reproacheth no man c. 1.5 and yet the Lord seemeth here to vpbraid Dauid with the benefits receiued 1. Some answer that the Apostle speaketh onely of prayer that though one should aske a thousand times of God he doth not put them by as men vse to say to importunate suitors that they had that or this graunted them before but this doth not fully satisfie for the Lord neither in prayer or otherwise is an vpbraider of his benefites 2. But the Apostles meaning is that God vseth not to cast any in the teeth as men vse to doe to shame them and reproach them God vseth a commemoration of his benefits to an other end to stirre men vp to thankefulnesse and by the consideration thereof to bring them to repentance to the which end the Lord putteth Dauid in mind here of the benefits which he had conferred vpon him Mart. 8. Quest. v. 10. How the sword is threatned not to depart from Dauids house for euer 1. Some doe extend this time vnto the comming of the Messiah that the sword should not depart from Dauids house vntill then but this seemeth to be against that rule of Gods iustice who threatneth to visite the iniquitie of the father vpon the children onely to the third and fourth generation 2. Some doe vnderstand this prophecie of Dauids posteritie which succeeded in the kingdome vntill the captiuitie of Babylon for they were continually scourged with the sword of the Assyrians Chaldeans and other nations but this threatning is rather to be referred to the domesticall bloodie contentions that should fall out in Dauids house among themselues 3. This prediction therefore was fulfilled in Dauids house al Dauids life long Abshalom killed Ammon Ioab Abshalom who did rebell against his father and Salomon put Adoniah to death so it came to passe according to Nathans words that the sword did not depart from his house for euer that is during his life for so is the word gholam sometime taken as Gen. 43.9 Iudah saith to his father If I bring him not vnto thee c. let mee beare the blame for euer that is as long as I liue Mar. 9. Quest. v. 11. How the Lord is said to haue giuen Dauids wiues that is concubines to Abshalom 1. This is said to be Gods act not that the Lord is the author or worker of any sinne but in these respects 1. Not onely because God did permit Abshalom so to doe Osiand neither did hinder him but withdrew his grace from him 2. But further because God had an ouerruling hand directing and disposing this act of Abshaloms to such end as the Lord intended 3. And this fact in Abshalom must be considered partly as a sinne partly as a punishment of sinne in which respect God had an hand in it as it serued for the chastisement of Dauid 4. Beside in euery act there are two things to be considered actio defectus the action and defect the naturall power of acting or effecting any thing is of God the defect is from man Mart. 2. But although God concurred here as a iust Iudge in the fact of Abshalom yet he is no whit therein excused for he respected not Gods will or counsell therein but of a rebellious and despightfull mind did it to disgrace his father as Iudas though Christ were deliuered ouer according to the decree and determination of God yet was lead of a couetous and treacherous mind to doe it and his sinne was not any way qualified or lessened thereby 10. Quest. v. 13. Of Dauids confession of his sinne 1. There is great difference between the confession of the righteous and of hypocrites 1. In respect of the condition of their persons the one are beloued of God by the grace of election the other are reiected 2. In regard of the end the one confesseth vnto saluation but the other vnto destruction such was the confession of Iudas 3. The manner of their confession is diuerse the one in their repentance haâ—h hope of forgiuenes the other are driuen to confesse of a seruile feare without any hope as Caine and Iudas Borrh. 2. Though Dauids contrition be short yet was it effectuall and it proceeded from a right contrite heart Saul in many words confessed his sinne to Samuel yet it was but in hypocrisie 3. Dauid saith he had sinned vnto God because he had no superiour Iudge in the earth that could call him to account Mart. 11. Quest. v. 14. How Dauids sinne beeing remitted yet
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
that beeing done priuately could not well be a rule of the publike account 2. Vatablus so also Genevens reckoneth those yeares from the time when the Israelites asked a King which was three yeares as he thinketh before Dauid beganne his raigne and he taketh this to be the 37. yeare of Dauids raigne But it was more then 40. yeares from thence for Samuel and Saul gouerned Israel 40. yeeres Act. 13.21 Neither was there any cause why the yeares of Dauids raigne should be counted from thence seeing hee was no way accessarie to the sinne of the people in that petition 3. An other account is to beginne these yeares from the slaughter of the preists by Saul in Nob but the Scripture vseth not to put the yeares of two kings raignes together 4. Iosephus for fourtie yeares readeth fowre but that is contrarie to the text 5. And to count these 48. yeares as runne of the Iubile is without ground because we find not that account to be vsed in Scripture 6. The best reckoning then of these yeares is to count them from the beginning of Dauids raigne But not as Pellican thinketh that this might be done two or three yeares before the end of Dauids raigne for so few yeares he thinkeeth breake no great square in such a summe this account is better taken precisely and exactly that this fell out in the last yeare of Dauids raigne for all the rest of the storie which followeth to chap. 21. seemeth to haue beene done in a veire short time thus therefore the yeares may be diuided two yeares Absalom was at Ierusalem before he sawe his fathers face and three yeares before that in exile two yeares before that were past from the deflouring of Thamar to the slaughter of Amnon these make 7. in all and it is thought that 3. or 4. yeares before that Dauid committed the sinne with Bathsheba in the 59. yeare of his age and about the 29. yeare of Dauids raigne for Dauid raigned 40. yeares and was 70. yeares old when he died so that the 59. yeare of his age will concurre with the 29. yeare of his raigne And it is held of the Hebrewes that Salomon was but a 11. yeares of age when hee beganne his raigne Mart. 4. Quest. Why Abshalom maketh choice of Hebrâ—n to beginne his conspiracie in 1. Iunius thinketh that Abshalom did not sacrifice at Hebron but onely made a vow solemnely among his kinred there to testifie his thankefulnesse vnto God for restoring him to his countrie and his fathers fauour but it is euident in that he saith I will serue the Lord v. 8. that it was a religious act beside a solemne feast for before the Temple was built they sacrificed in other places then where the Tabernacle was Mart. Osiand especially their peace-offerings Genevens See more hereof before 1. Sam. qu. 17. in c. 7. qu. 4. in c. 9. qu. 2. c. 16. 2. Hee maketh choice of Hebron beeing a famous place because of the sepulchre of the Patriarkes there and there Dauid beganne his raigne and Absaloms kinred there dwelt of the tribe of Iudah Mart. 3. Thus Abshalom maketh religion a clooke of his rebellion as the Pope and popelings in their treacherous plottes pretend religion and conscience Borrh. 5. Quest. v. 10. Of Abshaloms conspiracie and the manner thereof 1. First there went with Abshalom 200. men these were inuited to Abshaloms feast but knew nothing of his conspiracie the text saith they went in their simplicitie These were in no fault to goe with Absalom for his father had giuen him leaue and after they saw what Abshalom intended then they could not withdraw themselues sine praesentissimo vitae periculo without most present daunger of their life Osiander 2. But before this Abshalom had sent messengers secretly into all the Tribes to feele and solicite the mindes of the chiefest men and to appoint to meete at Hebron 3. Then he sendeth for Achitophel who it should seeme was of counsell with him in this action but had withdrawen himselfe into his owne countrie that there might be no suspition and from thence came to Hebron beeing acquainted with the whole proiect of the businesse before 4. But it is most to bee wondred at that the people did flocke so fast to Absalom it is like that Achitophel or some other vsed some perswasion to the people shewing the imperfections of Dauids life and gouernment and how beside the adulterie of Bathsheba and murther of Vriah he had suffered Amnon to goe vnpunished for his incest and had dealt hardly with Abshalom for reuenging his sisters wrong By such perswasions the people might be caried being of themselues desirous of noueltie and longing to see a change Mart. 6. Quest. v. 17. Why the King fledde from Ierushalem Dauid hauing armed men with him and beeing in a strong citie might haue remained there still more safely yet he did chuse rather to flie for these reasons 1. He would spare the effusion of blood for he said least hee smite the citie with the edge of the sword he had rather hazard his owne person then that many should be brought into danger hee knew how cruelly ambitious men were set that they would not spare nor haue any compassion till they had accomplished their desire Hereof the Ciuill warres of Scilla and Marius and betweene Augustus Antonie and Lepidus in the Romane state may make demonstration Mart. Antisthenes was wont to preferre hangmen and executioners before Tyrants for they did but put malefactors to death the other did not spare the innocent 2. An other reason of his departure was hee beganne to consider that this was the hand of God vpon him according as Nathan had foretold him that the sword should not depart from his house and therefore he submitteth himselfe meekly to the Lords mercie 3. And by his departure an other prediction of Nathan tooke effect hee left his concubines behind whom Abshalom defiled 4. Dauid with all his people went on foote as is gathered v. 17. R. Leviben Gerson thinketh the reason thereof was that he might not be discerned going as a common souldier but rather Dauid did it to shew his afflicted estate Mart. And Dauid carying himselfe thus humblie in this calamitie continued not long therein but was soone restored to his former estate Pellican 7. Quest. v. 19. Who Itthai the Gittite was 1. Some thinke that this Itthai was the sonne of Achish king of Gath who fauoured Dauid and that these were of the citie Gath of the Philistims who notwithstanding were faithfull toward Dauid Osiand But it is not like that Dauid would vse the helpe of the vncircumcised Philistims 2. Vatablus taketh them for Philistims conuerted to the faith of Israel and that Ittai was a Proselyte also of that countrie Pellic. but it seemeth by their late comming as Dauid saith v. 20. Thou cammest but yesterday that they were no Proselytes they had not beene so long there to be conuerted 3. Iosephus taketh these
for in him we liue mooue and haue our beeing Act. 17. 7. The Lord saith by his Prophet Ezechiel c. 14.8 If the Prophet be deceiued when he hath spoken a thing I the Lord haue deceiued him c. so Ieremie saith cap. 4.10 that the Lord had deceiued his people so Isay saith 63.17 O Lord why hast thou made vs erre from thy wayes 8. Psal. 105.25 Hee turned the heart of the Egyptians to hate his people Iosh. 11.20 It came of the Lord to harden their hearts that they should come against Israel in battell 2. Thess. 2.11 the Apostle saith Hee shall send them strong delusions to beleeue lies 9. As God willeth the end so also hee willeth the meanes which tend vnto that ende but it was Gods will that Christ should be deliuered vp vnto death and that the members of Christ as the holy Apostles and Martyrs should be tried thereof it was Gods will also that Iudas should betray Christ and that the tyrants should raise persecution against his Church which were sinnefull acts 10. If God can hinder a man from sinne and will not and take away from him the helpes which should keepe him from sinne he should seeme to be accessarie vnto it as if we see a man readie to fall into a pit and forwarne him not of it or take from one a staffe whereon he leaneth so that he falleth we should be guiltie of his hurt so it should seeme to be betweene God and man if he should withdraw from him his grace whereby he might stand 11. Seeing God doth bring forth substances by vnhonest action as children begotten in adulterie why may he not as well produce actions per malam voluntatem by the euill inclination and will of man 12. The Apostles say in their prayer that Herod and Pilate had assembled themselues together to doe whatsoeuer thine hand and counsell had determined before to bee done By these and such like places of Scripture and reasons some shew may be made that God hath some hand in the sinfull workes of men 3. In the third place the diuerse opinions must be touched of this matter 1. Some doe indeede most blasphemously make God the author and worker of euill as the Libertines which blasphemie is to be abhorred and to be condemned to hell with the authors thereof 2. There are that vnderstand these places of Scripture of Gods permission onely 3. Some doe thinke that God is an agent euen in euill actions which as they proceede from man are euill but as God concurreth it is iust the reason whereof if we cannot comprehend we must rest in the iudgement of the Scripture this opinion shall afterward be more fully declared and confirmed 4. Further it must be considered what sinne is it is not a substance nor yet any subiect or habit in a subiect but onely a defect and priuation as blindnes is of the sight and malum esse non potest nisi in bono euill cannot be but in that which is good as blindnesse is in the sight euill is of two sorts it is either culpa the fault or poena the punishment the fault is the absence or priuation of some vertue or grace and the punishment is the priuation of some benefit as sickenesse is of health and there is something that is both a sinne and punishment as originall sinne 5. Now more fully and distinctly to determine of this question these conclusions following shall be set downe 1. God properly is not the cause of euill nor author of sinne for the habite neuer of it selfe produceth the priuation as light bringeth not forth darkenesse but if the light be remooued then the darkenesse followeth of it selfe But like as the Sunne is not the cause of darkenesse but the Sunne beeing remooued from our hemisphere then darkenesse of it selfe succeedeth so when God taketh away his grace which he doâ—h to make man know and vnderstand that he can do nothing without grace then followeth darkenesse and ignorance in our hearts So that God is not properly the cause of sinne but onely remouens the remoouing cause So that there neede no efficient or positiue cause to be made of sinne as the Maniches made two Princes the one of light to whom they ascribed why was good and the others of darkenesse whom they made the beginning of euill for by the absence of light and grace darknesse and euill doe succeede of themselues by the corruption of our nature 2. Here we must consider of a threefold action of God 1. One is generall in the works of his prouidence whereby euerie thing is preserued and maintained in it kind and nature for in him we mooue we liue and haue our beeing 2. An other is speciall and particular whereby he worketh all good things in his Saints 3. The third is betweene both whereby God carrieth an ouer-ruling hand in all actions making all things good and bad reasonable and vnreasonable creatures to serue vnto his glorie and to be instruments of his will And thus God disposeth euen of the sinnefull acts of men that thereby his will is effected and accomplished and yet he is no way accessarie to their sinne so that in the same act God and mans will may concurre but after a diuerse manner God may iustly will that and to a good end which man willeth wickedly and vniustly as God determined the death of Christ for the redemption of mankind but Iudas betrayed him of a wicked mind and Sathan prouoked Iudas as an enemie vnto God and the truth And Augustine further sheweth how in the same thing God willeth and man willeth Euchirid ad Laurent c. 10. but diuersly by this instance A wicked sonnes father is sicke Gods will is he shall die and so the wicked sonne desireth hee should die also but to an other ende that he may enioy his inheritance So likewise one may will that which God willeth not and yet bee without sinne As the good child of loue toward his father desireth his life whom Gods will and pleasure is shall die of that sickenesse 3. God may minister an occasion which of it selfe is good but the wicked abusing it are thereby stirred vp to doe euill as when Moses and Aaron brought a message vnto Pharaoh to let his people goe Pharaoh thereupon was incensed to oppresse the people more grieuously so God might be said to harden Pharaohs heart but occasionaliter and accidentaliter by ministring an occasion and accidentally onely 4. The Lord also permissiue by way of permission may be said to haue on hand euen in euill actions which he permitteth to be done which his permission is in him a kind of will for if he permitted or suffered any thing nolens against his will it would shew an impotencie and want of power but euen in Gods permission his power appeareth so permitting euill to be done in the world as he knoweth how to make it serue for his glorie and so he permitteth sinne as that he so
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
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